What do we learn from the parable of spider's web "The frailest of houses" mentioned in Al Qur'an

The Qur’an uses parables, imagery and metaphors because many spiritual realities—faith, hypocrisy, guidance, worldly attachment, resurrection, reliance on Allah—are invisible or abstract. Parables let us to distinguish attitudes of the heart. A parable often does several things at once. It makes the unseen understandable: false reliance becomes the fragile spider’s house (29:41). We have already shared a number of parables, metaphors and imageries in our earlier posts. Today we will try expand the parable of spider's web which appears in Surah Al-ʿAnkabūt 29:41. In fact the surah itself is named Al Ankabut - the spider's house: 

The Verse

مَثَلُ ٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِ ٱللَّهِ أَوۡلِيَآءَ كَمَثَلِ ٱلۡعَنكَبُوتِ ٱتَّخَذَتۡ بَيۡتٗاۖ وَإِنَّ أَوۡهَنَ ٱلۡبُيُوتِ لَبَيۡتُ ٱلۡعَنكَبُوتِۚ لَوۡ كَانُواْ يَعۡلَمُونَ

“The parable of those who take protectors besides Allah is that of the spider which makes a house; and indeed, the weakest of houses is the spider’s house—if only they knew.”

The verse is not really about spiders as such. The spider’s house is being used as a symbol of false security: something may look intricate, carefully constructed and sufficient, yet when real danger comes, it cannot provide true protection.

Why is the spider’s house such a powerful parable?

The Arabic word used is بَيْت — bayt, “house” or “dwelling.” The Qur’an does not say that spider silk itself is the weakest material. In fact, modern materials research shows that some spider silks have remarkable tensile strength and toughness.

The point is therefore better understood as the weakness of the house as a refuge. However beautifully constructed, a spider’s web offers little protection from powerful external forces. Classical tafsir similarly explains that it cannot truly shelter its occupant in the way a strong dwelling does.

That produces an extraordinary contrast:

Intricate — yet fragile.

Impressive — yet insecure.

Useful for some purposes — yet useless as ultimate protection.

And this is exactly what the Qur’an says about whatever people make into an ultimate protector instead of Allah.

The context of the verse makes the parable even stronger

Immediately before 29:41, the Qur’an recalls powerful peoples and individuals—among them ʿĀd, Thamūd, Qarun, Pharaoh and Hāmān—who possessed wealth, political power, buildings, armies or worldly prestige, yet none of those things could protect them when Allah’s judgment came. Verse 40 concludes that each was seized because of wrongdoing. Then comes the spider parable.

So the sequence is deliberate: Powerful civilizations based on apparent security ultimately collapse just like the spider’s house.

Eminent scholar Maududi makes this connection especially strongly. He says that these earlier peoples trusted deities, patrons and imagined protectors to rescue them, but when destruction arrived, all such expectations collapsed. He describes their system of dependence as essentially a “toy-house of expectations”, comparable to a cobweb that cannot survive confrontation with Allah’s decree. That is perhaps the key to the entire parable.

Scholarly Interpretation of the Parable

1.    Ibn Kathir explains that those who worship or rely upon beings besides Allah resemble someone holding onto a spider’s web expecting protection. The web provides no real support when genuine danger arrives. By contrast, the believer whose heart relies upon Allah has grasped a firm and trustworthy support.

2.    Maududi broadens the image considerably. The false “protectors” are not merely idols. The historic nations thought certain beings had power over their fortunes and could rescue them from adversity. History proved those assumptions false. Maududi therefore sees the spider’s house as the entire structure of expectations built upon powers other than Allah.

3.    Yusuf Ali notices something subtle: the spider’s web can be astonishingly sophisticated and effective for its limited purpose—catching prey and transmitting vibrations—yet it remains flimsy as a real dwelling. He sees in this a comparison with worldly resources that may appear ingenious, beautiful and powerful but become insignificant when treated as substitutes for the ultimate Reality of Allah.

The common conclusion is therefore not that worldly means are useless. Rather, worldly means become spiritually dangerous when we mistake them for the ultimate source of security.

What are the “spider webs” of our own age?

This is where 29:41 becomes very contemporary. For the original audience, the most obvious application was shirk—taking deities and spiritual protectors besides Allah. That remains the primary meaning.

But the underlying principle applies much more widely. A person may construct his security around: wealth, political influence, powerful friends, professional status, family connections, technology, military strength, fame, physical health, or even his own intelligence.

Although, none of these is inherently wrong. Islam encourages lawful wealth, knowledge, planning and strength. The problem begins when the heart quietly says: “Because I possess this, nothing can happen to me.” At that moment a legitimate means has begun to become a spider’s house.

• Money disappears.
• Governments fall.
• Relationships change.
• Health collapses.
• Businesses fail.
• Technology breaks.
• Powerful people die.

The Qur’an therefore does not necessarily tell us to abandon worldly means. It tells us: Do not confuse a means with the One who controls the means.

There is another striking feature: the web can trap others. A spider’s web not only looks like a shelter; it can also become a trap. Yusuf Ali draws attention to its hunting function: an insect that enters may become entangled while the spider senses the vibrations and approaches its prey.

As a spiritual reflection—not necessarily the primary classical meaning—this gives the parable another dimension. 

• False securities often work exactly like this. A person thinks: “My wealth will protect me.” 
• Then his entire life becomes devoted to acquiring wealth.  “My position gives me security.” 
• Then he becomes terrified of losing his position. “This powerful person will protect me.”
• Then he becomes dependent upon that person. 
• However, The very thing he thought would protect him can eventually entangle him.

This beautifully fits the Qur’anic psychology of attachment.

Does modern science prove a “miracle” here?

It is sometimes claimed that the Qur’an called the spider’s home weak because of particular details of spider mating, cannibalism or family behaviour. Some spider species certainly display unusual reproductive behaviours, but spider biology is extremely diverse. Such claims should therefore not be presented as the established meaning of the verse.

The classical commentators understood the verse perfectly well centuries before modern zoology: the comparison concerns the unreliability of the spider’s dwelling as protection, just as false objects of reliance cannot protect those who depend upon them.

Interestingly, science actually strengthens the need for precision: spider silk itself can be extraordinarily strong relative to its mass. So the Qur’an’s wording is significant:

• It does not say, “The weakest thread is the spider’s thread.”
• It says, “The weakest of houses is the spider’s house.”

That distinction matters greatly.

Why does Allah use a parable rather than simply saying “do not rely on others”?

Because an image remains in the mind. You can explain theological dependence abstractly: “Anything besides Allah possesses only limited power.”

But then Allah gives you a picture: A spider carefully builds an elaborate structure, settles inside it and seems secure—yet a small disturbance can destroy the whole thing. Suddenly the theological argument becomes visible.

That is why the very next verse about Qur’anic parables says: “These are the examples We set forth for mankind, but none truly understand them except those who possess knowledge.” — 29:43

The Qur’an wants us to go behind the picture to the principle. The deepest lesson of 29:41 The verse is ultimately about tawakkul—where the heart places its final reliance.

Islam does not teach: Do nothing and rely upon Allah. It teaches: Use every lawful means—but know that the means possesses no independent power apart from Allah.

That is:

• You can take medicine, but healing ultimately belongs to Allah, 
• You can earn money, but rizq ultimately belongs to Allah. 
• You can seek help from people, but people remain limited servants of Allah.
• You can lock your house, but the lock is not your ultimate Protector.

This is the difference between using a means and worshipping the means with the heart.

The spider parable can therefore be reduced to one profound warning: Do not build your ultimate security upon something that is itself dependent, temporary and powerless before Allah.

And there is a beautiful contrast elsewhere in the Qur’an. While 29:41 describes false reliance as the fragile house of a spider, Qur’an 2:256 describes faith in Allah as grasping: “the firmest handhold which will never break.”

So spiritually there are two houses before us:

• The spider’s house: impressive perhaps, but ultimately fragile.
• Reliance upon Allah: invisible perhaps, but ultimately unbreakable.

That contrast is really the heart of Surah Al-ʿAnkabūt: life will test us, and those tests eventually reveal whether what we trusted was a real foundation—or only a beautifully constructed web.

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 29. Al-‘Ankabūt "العنكبوت" (The Spider) 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
• You may also refer to our Reference Pages  for knowing more about Islam and Qur'ān.

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

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

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

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

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

Follow @IslamUltimate

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

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A striking verse from Al Qur'an that links faith with observation

All of us travelers in some degree - yet a few of us observe what we see while passing through places, ruins, valleys or rivers. Those who observe, also reflect on the creations of the Creator and wonder over the why of the creations. In fact pondering and reflecting over creations broadens our vision to appreciate and ponder of the beauty of even a snail crawling over a leaf. 

While traveling, we should learn to see creation as signs (āyāt), not merely scenery. The Qur’an urges us to “travel through the earth and observe” (29:20). Mountains can remind us of Allah’s power, changing landscapes of His creativity, ruins of past civilizations of the temporary nature of human greatness, and plants, animals, seas, and skies of the extraordinary order sustaining life. Travel therefore becomes an act of reflection when we move beyond taking photographs to asking: Who created this? What does it teach me about Allah? What happened to those who lived here before me? And how should this knowledge change the way I live? In this way, the eyes travel through the earth while the heart travels toward its Creator.

This is the theme of Surah Al-ʿAnkabūt 29:20 which we shall expand and try to dig deeper into the wisdom behind this post to enlighten our vision:

The Verse

قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَّهُ يُنشِئُ النَّشْأَةَ الْآخِرَةَ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“Say, ‘Travel throughout the land and observe how He originated creation. Then Allah will bring about the later creation. Surely Allah has power over everything.’” — 29:20

This is a remarkable Qur’anic verse because Allah does not merely say “believe that I created”; He says, in effect, go, look, observe and think.

The context of 29:20

The immediate subject of verses 29:19–23 is resurrection. The people being addressed could acknowledge Allah as Creator, yet some regarded resurrection after death as impossible. The Qur’an answers: if Allah brought creation into existence the first time, why should recreating human beings be considered impossible? Maʿārif al-Qur’an explicitly explains the passage in this way: the first creation is presented as evidence for the possibility of the second creation.

That is why Verse 19 first asks: “Have they not seen how Allah originates creation and then repeats it? Indeed, that is easy for Allah.” — 29:19

And then verse 20 takes the argument further: Do not merely hear the argument — go out into the world and examine the evidence yourselves.

So its sequence is: Creation before our eyes → Creator → His power → resurrection → accountability.

This is why the second half of 29:20 immediately says: “Then Allah will bring about the later creation.”

The principal subject is therefore not tourism, geology or biology by themselves. Rather observation of nature is being used to awaken certainty about Allah and the Hereafter.

Why does Allah say “Travel through the earth”?

There are two important commands:

• سِيرُوا — sīrū: Travel, move about, journey.
• فَانظُرُوا — fa-nẓurū: Then look, observe, contemplate.

The second command is crucial. A person can travel thousands of kilometres and learn almost nothing spiritually. 

The Qur’an asks for travel with an observing mind and asks to look at:

• mountains and valleys,
• oceans and rivers,
• deserts and forests,
• animals and plants,
• human beings,
• civilizations and their ruins,
• birth, growth, decay and death,
• and the extraordinary order underlying creation

Ibn Kathir specifically mentions contemplation of the heavens, stars and planets, as well as earth's plains, mountains, valleys, deserts, trees, rivers, fruits and oceans. For him, these visible realities point toward both a Creator and His ability to resurrect creation.

So 29:20 is teaching something profound: The believer should not pass through Allah's creation without reading its signs.

Scholarly interpretation of  the verse

1. Ibn Kathir: creation is evidence for resurrection Ibn Kathir's interpretation is straightforward.

Human beings once did not exist; Allah brought them into existence. Therefore, the One who created them initially can create them again. He then says people should contemplate the visible signs throughout the horizons—the heavens, planets, earth, mountains, rivers, vegetation and oceans.

His reasoning is essentially: If first creation is before you, why doubt the second creation?

For Ibn Kathir, therefore, 29:20 teaches both: (1) Tawḥīd: creation points toward the Creator, and (2) Ākhirah: the Creator who originated life can restore it after death.

2. Maududi: observe what Allah is already doing Maududi focuses especially on the logical argument. 

He explains that people are already witnessing God's creative power. Once this power is acknowledged, re-creation cannot rationally be regarded as beyond Allah's ability.

The argument can be simplified: (1) First creation exists. (2) First creation required divine power. (3) The same divine power remains. (4) Therefore resurrection cannot be impossible for Allah.

This is characteristic of the Qur’anic method: it takes something observable and uses it to make us think about something presently unseen.

3. Yusuf Ali: travel both literally and intellectually

Yusuf Ali gives this verse a particularly broad and beautiful interpretation. He understands travelling through the earth both literally and, in a broader sense, intellectually.

He draws attention to the wonders encountered across the world—mountains, rivers, geological formations and other natural marvels—and then moves inward to the constitution of matter, energy, animal instinct and human capacities. His central thought is that from what humanity can observe, we may reason toward realities we cannot yet observe directly.

That is an important insight into 29:20: Observation should lead beyond observation.

You see creation;

• you reflect upon its origin;
• you recognize power and wisdom;

And finally you recognize that resurrection is not incredible.

What is particularly remarkable about this verse?

• The Qur’an could simply have said: “Allah created everything, therefore believe.”
• Instead it says: سِيرُوا — Travel and while travelling فَانظُرُوا — Observe.

This establishes an important Qur’anic attitude toward knowledge:

• Faith need not fear observation.
• Nature is not an enemy of revelation. In the Qur’anic worldview, nature itself contains āyāt—signs—which invite contemplation of the Creator.

The Muslim should therefore possess two books, metaphorically speaking:

• The revealed Book — the Qur’an, and
• The created “book” — the universe.

Both invite reflection upon Allah.

Is 29:20 a command to study science?

Now coming over to oft asked question that what Qur'an says about a particular thing - and is it ratified by science. It has been explained time and again that in books of theologies, science has no place - but it is science which can draw conclusions from what has been said.

Therefore, it would be going too far to say that the verse specifically commands modern disciplines such as geology, biology, paleontology or cosmology. The classical tafsirs primarily understand its immediate purpose as proving Allah's creative power and resurrection. Ibn Kathir and Maududi are particularly clear about this.

But the intellectual attitude encouraged by the verse certainly accommodates serious investigation of creation.

A Muslim scientist studying cells, DNA, embryonic development, fossils, ecosystems, mountains, oceans, stars or galaxies, can approach those subjects not merely asking: “How does this work?” - but also: “What does the existence, order and intelligibility of creation make me reflect upon?”

Science studies mechanisms and processes. The Qur’anic reflection goes further and asks questions of meaning, origin, purpose and ultimate destiny. We should therefore avoid forcing particular modern scientific theories into 29:20. Its message is broader and more enduring: Examine creation carefully; what you discover should deepen your awareness of the Creator and His power.

Why has this been stressed upon believers?

Although the verse directly challenges those denying resurrection, its method is immensely valuable for believers because faith can become habitual. 

We say Allah is the Creator. But when did we last seriously contemplate what that means?

Consider one seed becoming a tree. One fertilized human cell developing into a complex human body. A lifeless-looking landscape becoming green after rain. Billions of stars occupying an immense universe. Generations appearing, living and disappearing.

The Qur’an asks us not to become spiritually blind to familiar things. Something does not cease to be extraordinary merely because we see it every day. A sunrise becomes “ordinary” only because it happens repeatedly. Birth becomes “ordinary” because babies are born every day. Yet both remain astonishing signs when contemplated deeply.

How should we implement 29:20 today?

We can implement the verse on several levels.

• Travel with reflection
• When visiting mountains, seas, deserts, forests or historic civilizations, do more than take photographs.
• Ask: Who created this? - What does this teach me? - How temporary am I compared with what I see? - What became of the generations who lived here before me?
• Then travel becomes something close to tafakkur — reflective contemplation.
• Study creation Muslims should encourage children to study astronomy, biology, medicine, geology, archaeology and other fields of knowledge—not because every scientific discovery must be labelled a “Qur’anic miracle,” but because understanding creation can deepen appreciation of its complexity and order.
• Study history and ruined civilizations
• “Travel through the earth” also has a historical dimension throughout the Qur’an.
• Ancient civilizations remind us that they: possessed wealth, constructed cities, exercised power and thought their world would continue.
• But then then they disappeared - Their ruins silently preach the temporary nature of worldly power.
• Observe yourself
• One need not always travel thousands of kilometres.
• Our own bodies are extraordinary fields of reflection: heartbeat, consciousness, eyesight, memory, healing, ageing and reproduction.
• The “journey” into creation can therefore begin within ourselves.
• Connect every observation with the Hereafter - This is the part most easily forgotten.

Remember, 29:20 does not finish: “See how Allah originated creation.” Rather, it immediately continues: “Then Allah will bring about the later creation.” Therefore the intended journey is:

Observation → reflection → Creator → resurrection → accountability

If our study of creation produces knowledge but never humility, we have only completed part of the Qur’anic journey.

A powerful contemporary reading of 29:20

The verse could be paraphrased—not as a translation, but as a reflection—as saying:

Go out of your small world. Look at the earth. Study life. Examine creation. Learn from history. Think about beginnings. Then ask yourself: if Allah brought all this into existence once, why should you doubt that He can bring you back to life?

That final question is the heart of 29:20. The verse therefore joins three things that we sometimes wrongly separate: (1) Faith — believe in Allah. (2) Reason — think about the evidence. (3) Observation — go and see it yourself. And all three finally lead to: Ākhirah — you will be created again and returned to Him.

Perhaps the greatest lesson of 29:20 for us today is this: a believer should never move through the world with closed eyes. The earth is not merely a place to live upon; it is an enormous field of signs. The more deeply we observe creation, the more consciously we should remember the Creator—and the more seriously we should prepare for the “next creation” that the same verse promises.

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 29. Al-‘Ankabūt "العنكبوت" (The Spider) 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: Gemini | Reference: | 1 | 2 | 3 | 4 | 5 | 6 |

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

Why man is reminded of death time and again in Al Qur'an

Many critics of Islam blame "Allah" of scares the man of His wrath and chastisement in Qur'an and give them no hope of good. This assertion is altogether incorrect and based on baseless assumptions for at many places Allah reassures men who follow the path of the righteous treasures of Paradise in the life of the Hereafter. As for death, it is not mentioned to create a scary parable but to tell the man that his present life is transitory and death is only a cutoff point from the life in this world and beginning of a new life of the Hereafter.

There are many verses in Qur'an about death:

• 3:185: “Every soul shall taste death, and you will only be given your full compensation on the Day of Resurrection…”
• 62:8: “The death you flee from will surely meet you, then you will be returned to the Knower of the unseen and seen…”
• 21:35: Repeats the same wording, linking life’s trials with certainty of death.

Relevant Hadith: 

• The Prophet ﷺ said: “Remember often the destroyer of pleasures — death.” (Tirmidhī, 2307; Nasā’ī)
• When passing by graves, he ﷺ would remind: “Peace be upon you, O dwellers of the graves. You preceded us, and we are to follow you.” (Muslim, 975)

These hadith emphasize awareness of mortality as a way to stay humble and focused on the Hereafter.

However, one of the oft referred verses is from Surah Al-‘Ankabūt (29:57)  given herein under:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ

“Every soul shall taste death. Then to Us you will be returned.”

In order to under the verse completely, let us link it with previous and following verses in its full Qur’anic flow, to see how it fits with what comes before and after.

The Verses (29:56–60)

We begin with the verse 56 and go up to verse 60 as these are inter woven and present the context:

• 29:56
• “O My servants who have believed, indeed My earth is spacious, so worship only Me.”
• Addressing persecuted believers in Makkah who faced hardship for their faith.
• If they can’t freely worship in Makkah, Allah reminds them His earth is wide — they can migrate (Hijrah) for the sake of religion.
• 29:57: Now coming over to the verse specifically about death and what death means: “Every soul shall taste death. Then to Us you will be returned.”
• Universality of Death:
• No exception: There is no exception to who tastes the death. Even prophets beside sinners, rich or poor — have all  tasted death and this cycle will go on till the Day of Resurrection.
• In the verse, “Taste” (dhawq) means an inevitable, personal experience. 
• Return to Allah:
• Death is not the end; it is the beginning of accountability.
• The verse shifts focus: not just dying, but returning to your Lord.
• Life is a test, not the final destination.
• Encouragement to Believers:
• For the persecuted Muslims in Makkah, this was a reminder: hardships end, but reward awaits.
• For disbelievers: worldly power and pleasure won’t save them from returning to Allah.
• 29:58–59 
• “Those who believe and do righteous deeds – We shall lodge them in lofty dwellings of Paradise, beneath which rivers flow… those who are patient and upon their Lord they rely.”
• This verse is in the form of Consolation: For hardships in this world are temporary; eternal reward awaits.
• It links patience (ṣabr) and reliance (tawakkul) with success.
• 29:60 
• “And how many a creature carries not its provision! Allah provides for it and for you, and He is the Hearing, the Knowing.”
• This verse is of Reassurance: Don’t fear poverty or hunger in migration. Just as Allah provides for birds and animals, He will provide for you if you strive for His sake.

Contextual Flow

• 29:56 (Hijrah command): If oppressed, move for Allah’s worship.
• 29:57 (Death reminder): Don’t cling to dunya or fear leaving home — death will come regardless.
• 29:58–59 (Promise of Paradise): Your patience will be rewarded with eternal dwellings.
• 29:60 (Provision): Don’t fear hunger or loss, Allah sustains all creatures.

Why Man is Reminded of Death Here

• To break fear of sacrifice: People often hesitate to migrate or struggle for faith out of fear of losing comfort, wealth, or life. Allah reminds them: life itself is temporary — death will come anyway.
• To shift perspective: Death is not the end; it’s the return to Allah, where real reward or punishment begins.
• To encourage courage: If death is certain, better to die obeying Allah than living comfortably in disobedience.
• To strengthen patience: Hardships of migration and persecution are momentary compared to eternal reward.

Lessons for Today

• We fear losing jobs, wealth, or social standing for practicing Islam — this verse reminds us that death is inevitable; compromise won’t delay it.
• Migration for faith isn’t only geographical — sometimes it means leaving sinful environments or changing lifestyles.
• Reliance on Allah’s provision (29:60) gives courage to pursue righteousness even if it seems risky.
• This passage is a full manual for resilience under trials:
• Worship Allah alone (29:56).
• Accept mortality (29:57).
• Be patient and rely on Allah (29:58–59).
• Trust His provision (29:60).

Surah Al-‘Ankabūt 29:57 sits at the heart of a passage guiding persecuted believers: worship Allah alone, migrate if needed, remember death is inevitable, be patient for Paradise, and trust in Allah’s provision. Man is reminded of death here to remove fear of worldly loss and anchor the believer’s focus on the eternal return to Allah.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer for more Selected Verses from Sürah 29. Al-‘Ankabūt "العنكبوت" (The Spider) already published.

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

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

Photo | Reference: | 1 | 2 | 3 | 4 |

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

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

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

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

Follow @IslamUltimate

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

Read More

Al Qur'an: The parable of the beautiful yet fragile cobweb and those who make fragile foundation of their faith based on shirk

Al Qur'an, though revealed in the Arabic language, is much easy to understand for its ayat / verses are straight forward and spelt out clearly for everyone to understand the Divine message. Yet at places stories of the past nations are presented as co-reference and correlation. At places parables are mentioned for man likes fiction more than Divine language.

The 41st verse of Al-‘Ankabūt (The Spider) is one of the parables mentioned in Al Qur'an equating the beautiful and intricate spider web, which though seems beautiful, yet is so fragile that it can fragment with little touch of the blowing air, with those who lay the foundation of their faith on shirk - a building so fragile that can crumble with a whisper of the Lord of the universe.

Let us examine the 41st verse of Surah Al-‘Ankabūt with reference to the context and its relevance and correlation to our life today.

The Verse:

مَثَلُ ٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ أَوْلِيَآءَ كَمَثَلِ ٱلْعَنكَبُوتِ ٱتَّخَذَتْ بَيْتًۭا ۖ وَإِنَّ أَوْهَنَ ٱلْبُيُوتِ لَبَيْتُ ٱلْعَنكَبُوتِ ۖ لَوْ كَانُوا۟ يَعْلَمُونَ

"The example of those who take allies besides Allah is like that of the spider who builds a house; and indeed, the frailest of houses is the house of the spider — if only they knew."

Context & Link to Preceding Verses

In the previous verses, that is verses 39-40, mention of the past nations (Qārūn, Pharaoh, Hāmān, and others) is made which were destroyed for their arrogance and rejection of Allah’s message. They considered their deities to be stronger than the soul Lord of the world and hinged their faith on them for their protection against any disaster. These verses show that no amount of worldly power or false support can protect a person from Allah’s punishment.

Herein under are the verses 36-40 for correlation to verse 41:

(29:36) And We sent to Midian their brother Shuayb. He said: “My people, serve Allah and look forward to the Last Day and do not go about the earth committing mischief.” (29:37) But they denounced him as a liar. So a mighty earthquake overtook them, and by the morning they lay overturned in their houses.

(29:38) And We destroyed Ad and Thamud, whose dwellings you have observed. Satan had embellished their deeds for them and had turned them away from the Right Path although they were a people of clear perception. (29:39) And We destroyed Qarun (Korah) and Pharaoh and Haman. Moses came to them with Clear Signs but they waxed arrogant in the land although they could not have outstripped (Us).

(29:40) So We seized each for their sin. We let loose upon some a violent tornado with showers of stones; some were overtaken by a mighty Cry;69 some were caused to be swallowed up by the earth,70 and some We drowned. Allah would not wrong them, but it is they who wronged themselves.

Verse 41, thus, comes as a parable: those who seek protection, blessings, or salvation from anyone other than Allah — be it idols, spirits, saints, or any creation — are like someone seeking shelter in a spider’s web: appearing like a home, but fragile and useless in real danger.

Meaning of the Spider Parable

• A spider’s web may look intricate and beautiful but is weak and cannot shield its resident from harm.
• Similarly, false gods, saints, spirits, or “allies” besides Allah may appear to offer help, but in reality:
• They cannot create, sustain, or protect (cf. 22:73 — even a fly they cannot produce).
• On the Day of Judgment, they will disclaim their worshippers (cf. 10:28–29).
• Ibn Kathir explains the wisdom behind the parable of the spider's web:
• "This is how Allah described the idolaters in their reverence of gods besides Him, hoping that they would help them and provide for them, and turning to them in times of difficulties. In this regard, they were like the house of a spider, which is so weak and frail, because by clinging to these gods they were like a person who holds on to a spider's web, who does not gain any benefit from that. If they knew this, they would not take any protectors besides Allah. 
• This is unlike the Muslim believer, whose heart is devoted to Allah, yet he still does righteous deeds and follows the Laws of Allah, for he has grasped the most trustworthy handle that will never break because it is so strong and firm."

Relevance Today — Including Muslims Who Fall into Shirk

This verse has two audiences, the Non Muslims and even many Muslims. Let us see how:

• Non Muslims: 
• As for Non Muslims, their basic foundation of faith hinges mainly on their worldly deities, though some have some semblance of a distant deity. Some even acknowledge the presence of a Supreme Being up in the heavens, yet they associate worldly deities to be partners with the Lord of the world, who they claim share the powers of the one true God. Some even go to the extent of calling their deities at par with the God and refer to them more rather than the true God. 
• This has always been the bone of contention between the prophets Divinely sent and those worshiping their worldly deities. And when many nations did not cede to the Divine Commandments and even hurt and killed the prophets, they were subjected to the divine wrath and their strong stone house built in mountains caved in destroying all the idolaters.
• Muslims: Although most of the Muslims accept the presence of one true God, called Allah, there are yet some who still cling to the culture and traditions of the past and still engage in practices that contradict pure Tawḥīd, like:
• Bowing, prostrating, or making du‘ā’ at graves of saints.
• Believing the dead can independently fulfill needs or protect from harm.
• Using charms, amulets, or spiritual intermediaries believing they have power without Allah’s will.
• Such acts resemble the spider’s web — they provide no real help and may lead to major shirk, the gravest sin in Islam (4:48).

Thus while this ayat points towards the non Muslims, it also warn those Muslims with weak faith and inclinations.

Qur’anic & Prophetic Reinforcement

• Qur’an:
• "Do not call upon anyone besides Allah — such will neither benefit you nor harm you. If you do so, you will surely be of the wrongdoers." (10:106)
• "And the mosques are for Allah, so do not invoke anyone with Allah." (72:18)
• Hadith:
• Prophet ﷺ said: “When you ask, ask Allah; and when you seek help, seek help from Allah.” (Tirmidhī, 2516)
• He forbade taking graves as places of worship: “Do not sit on graves nor pray towards them.” (Muslim, 972)

Lessons for today

• Tawḥīd is the strongest shelter — like a solid fortress (Surah Tauba 9:51 — “Nothing will happen to us except what Allah has decreed”).
• Shirk makes your spiritual foundation fragile, like a spider’s web.
• Even cultural or inherited acts of reverence that contradict Tawḥīd must be abandoned.
• True help, protection, and provision come only from Allah.

We need to get out of the world of illusions, false hopes, false deities who themselves are unaware of their fate on the Judgement Day. Let our faith be the faith of Allah conveyed to us by chosen prophets. Let us follow the unadulterated Divine scriptures which have been changed in substance to trick and mislead the true devotees. 

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 refer to our exclusive reference page: Selected verses from Sürah 29. Al-‘Ankabūt (The Spider) for verses from this Surah

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.

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

Can a faithful child Disobey his parents?

Parents in Islam assume a very exclusive and elevated status in Islam. Both parents, specially the mothers, are to be respected and never to be disobeyed, for it is the mother who carries her offspring for nine months in her womb and endures extreme discomfort during these nine months and undergoes extreme pain during the childbirth. She then feeds her offspring and raise her with her best love and care to a standing youth. The father too works hard and undergoes extreme hardships to make arrangements for the raising of his offspring at the cost of his discomfort and extreme body limits.

It is for this reason of bearing a child, raising him and educating him to be a good Muslim and valuable human being, that Allah has sent down many a instruction for being kind to one's parents. Likewise Prophet Muhammad ﷺ has on many a occasion directed his companions to be kind and respectful to their parents. 

*We have already written a number of posts on the subject which can be accessed from links  given below:

• Why Islam stresses on respect of parents
• Be good to your parents
• How should children honour their parents after their death (Hadith)

While so much is said about respect, kindness and obeying of one's parents, can their be an eventuality whereby a child could disobey his parents? This is a difficult question, but Allah gives out the answer to this question in the 8th verse of Surah 29 Al Ankabut being shared today:

وَوَصَّيۡنَا الۡاِنۡسَانَ بِوَالِدَيۡهِ حُسۡنًا​ ؕ وَاِنۡ جَاهَدٰكَ لِتُشۡرِكَ بِىۡ مَا لَـيۡسَ لَـكَ بِهٖ عِلۡمٌ فَلَا تُطِعۡهُمَا ؕ اِلَىَّ مَرۡجِعُكُمۡ فَاُنَبِّئُكُمۡ بِمَا كُنۡتُمۡ تَعۡمَلُوۡنَ‏ 

We have conjoined man to do good to his parents, but if they force you to associate with Me another (deity) whom you do not know (as such), you should not obey them." You have all to return to Me: then I shall tell you what you had been doing

Shirk, associating an deity with Allah or labelling someone as His son or His associate, is one of the biggest and unforgettable crime in the eyes of our Creator, the sole and unchallenged Master of the universe. He alone has created the entire universe, living creatures including man, and innumerous means of sustenance for everything that lives above and below the earth. Therefore, if someone adds any deity to His Lordship, He is utterly annoyed and displeased. Those who do so will be specially dealt with on the day of the Judgements and will be unpardonable no matter how good otherwise they have been in their earthly life.

Let us examine this verse in detail as explained by some of the eminent scholars and exegetes of Qur'an:

Sayyid Abul Ala Maududi:  

According to Muslim, Tirmidhi, Ahmad, Abu Da'ud and Nasa`i, this verse was Sent down in respect of Hadrat Sa`d bin Abi Waqqas. He was 18 or 19 years old when he embraced Islam. When his mother, Hamnah, daughter of Sufyan bin Umayyah (neice of Abu Sufyan), came to know that her son had become a Muslim, she said, "I will neither eat nor drink nor sit in shade unless you disown Muhammad. The rights of the mother are supermost even according to Allah's Command. Therefore if you disobey me, you will be disobeying Allah too." Hadrat Sa'd was perplexed and came before the Holy Prophet and told his whole story. At this, this verse was revealed. Possibly other young men who embraced Islam in the initial stage at Makkah were also confronted with similar situations. Therefore, the same theme has been repeated forcefully in Surah Luqman: 15 also.

What the verse means to impress is this: The rights of the parents, among the creation of Allah, are to be held as the supreme, but even if the parents force a person to adopt shirk, they should not be obeyed. The words, "If both of them force you to associate..." imply that a lesser pressure, or a pressure by either of them, deserves to be set aside much more promptly. The next sentence, ".... whom you do not know (as such)," is also noteworthy. This gives a sound reason for not obeying the parents in this regard. The parents certainly have the right that the children should serve them, respect them, and obey them in lawful things. But they do not have the right that one should obey them blindly against one's knowledge of the reality. Therefore, there is no reason why a person should go on following his parents' religion just because it is their religion. If the children come to know that their parents are following a false religion, they should give it up and adopt the right religion. and should not follow the wrong way whose falsehood has become clear to them even if the parents use every kind of pressure for it. When this is so in the case of even the parents, it should be so with every other person, too. No one deserves to be followed and obeyed unless one is sure that the person being followed is on the right path.  

"You have all to return to Me: then I shall tell you what you had been doing": That is, "The relationships of the world and their obligations are confined to the world. At last, the parents as well as the children have to return to their Creator, and before Him everybody will be held answerable only on the basis of his personal responsibility. If the parents have misled the children, they will be called to account . If the children have accepted deviation for the sake of the parents, they will be punished. And if the children adopted the right way, and showed no slackness in rendering the parents' lawful rights either, but the parents ill-treated them only for the reason that they did not join them in their deviation, they will not be able to escape Allah's punishment."

Tafsir Ibn-Kathir: The Command to be Good and Dutiful to Parents 

Allah commands His servants to be dutiful to parents, after urging them to adhere to belief in His Tawhid, because a person's parents are the cause of his existence. So he must treat them with the utmost kindness and respect, his father for spending on him and his mother because of her compassion for him. 

Allah says: (And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them, but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your mercy as they did bring me up when I was young.") (17:23-24) 

Although Allah orders us to show kindness, mercy and respect towards them in return for their previous kindness, He says: (but if they strive to make associate with Me, which you have no knowledge of, then obey them not.) meaning, if they are idolaters, and they try to make you follow them in their religion, then beware of them, and do not obey them in that, for you will be brought back to Me on the Day of Resurrection, and Allah will reward you for your kindness towards them and your patience in adhering to your religion. It is Allah Who will gather you with the group of the righteous, not with the group of your parents, even though you were the closest of people to them in the world. For a person will be gathered on the Day of Resurrection with those whom he loves, meaning, religious love. 

Allah says: (And for those who believe and do righteous good deeds, surely, We shall make them enter with the righteous.) In his Tafsir of this Ayah, At-Tirmidhi recorded that Sa'd said: "Four Ayat were revealed concerning me – and he told his story. He said: "Umm Sa'd said: 'Did Allah not command you to honor your parents? By Allah, I will not eat or drink anything until I die or you renounce Islam.' When they wanted to feed her, they would force her mouth open. 

Then this Ayah was revealed: (And We have enjoined on man to be dutiful to his parents; but if they strive to make you associate with Me, of which you have no knowledge, then obey them not.)" This Hadith was also recorded by Imam Ahmad, Muslim, Abu Dawud and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih.

Javed Ahmad Ghamidi Explanation:

"[None has a greater right than God.] We have directed human beings to treat their parents with kindness but [at the same time clarified that] if they force you to associate someone with Me of which you have no knowledge": This an argument in favour of refutation of polytheism. Imām Amīn Aḥsan Iṣlāḥī writes:

The word علم here means “argument” and “proof.” As far as one God is concerned, it is an obvious reality that even a polytheist acknowledges. As far as His associates are concerned, it is the responsibility of those who regard them to be His associates to present a proof of this. In the absence of any such proof, it is not permissible for any reasonable person to become their servant by regarding them to be God’s partners. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 6, 19)

"Then do not obey them": Among the trials mentioned earlier, a big trial was that at times parents forced their children to obey them in matters of religion. Those who accepted the call of Muḥammad (sws) must have faced this trial as well. Thus the Qur’ān has made it evident that though the right of parents is an obvious fact, God has not granted them the right that they be obeyed in matters of religion without any reasoning or they compel their children in matters of religion.

Tafsir Qur'an Wiki:

The sūrah then refers to a type of test which we have already mentioned: that of ties and bonds with family and loved ones. It gives clear and decisive guidance in such a difficult situation. Parents are the closest of all relatives. They give much to their children. Hence, to be kind to one’s parents is a duty required of everyone. Indeed parents must be treated with love, respect, and care. Yet when it comes to one’s duty towards God, they cannot be obeyed in opposition to Him. The paramount bond is that with God. Hence, if one’s parents are unbelievers, they should be treated with care and kindness, but must not be obeyed or followed. Once this present life is over, all return to God.

So my dear sisters and brothers in Islam, despite the status of parents in Islam and the respect and obedience due to them, Oneness of Allah cannot be denied and anything tangent to this reality is not to be accepted at all. If parents pressurize their children for not accepting Islam, they can be disobeyed as per the Divine Directive above. However, even after entering the fold of Islam, one should never abandon one's parents and continue to respect them and be kind to them.

Remember, as mentioned in Qur'an, even Prophet Ibraheem (Abraham, peace be upon him) was admonished for praying in favour of his father who was a polytheist and refused to enter fold of Islam and continued to worship the idols. Likewise, when Prophet Nuh (Noah, peace be upon him) was onboard his ship, his arrogant son refused to come onboard and was drowning in the flood. Prophet Nuh wanted to save his son despite his disobedience to enter into the fold of Islam and was let to drown. So much is the punishment of not accepting Oneness of Allah.

And it is heartening to note that more and more non-Muslims, specially Christians, are entering the fold of Islam in huge number all over the world. The false concept of Trinity is finally crumbling and new reverts are finding message of Qur'an more logical than man made concept of the 4th century. In many cases, parents which were hostile to reversion of their offspring to Islam, later too reverted to Islam when they felt the strong ambiance of Divine faith from their offspring. 

Please read the revert experiences of some of the reverts as given in our reference page: Entering the fold of Islam - The revert experiences.

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.

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.

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

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 read more posts on similar theme in our series of posts related to: Compiled verses from Qur'an on specific subjects: Religion

You may read more posts on similar theme in our series of posts related to:

• Compiled verses from Qur'an on specific subjects: Life
• Faith in Allah 

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 | 3 | 4 | 

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: 

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

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.

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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