Know O' man: Apparent worldly advantage is not the same as ultimate success (Al Qur'an)

It is generally observed that people run after worldly desires because wealth, status, pleasure, recognition, and comfort offer immediate and visible rewards, while the consequences of excess and the rewards of the Hereafter feel distant. Human beings are naturally attracted to what is attractive, competitive, and gratifying, and modern culture intensifies this through advertising, social media, and constant comparison. 

Although, Islam stresses upon the need to live a simple worldly life for it being but temporary, it does not condemn enjoying lawful blessings, but it warns against allowing them to become our purpose, because when desire becomes the master, gratitude, contentment, justice, and remembrance of Allah begin to weaken. True wisdom is therefore not to abandon the world, but to possess it without letting it possess the heart.

This is the theme of Surah Ar-Raʿd 13:26 shared and explained herein under:

اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا ۖ وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ

“Allah expands provision for whom He wills and restricts it. They rejoice in the life of this world, but the life of this world compared with the Hereafter is only a fleeting enjoyment.”

Context

The verse comes in a passage contrasting those who respond to Allah with those who reject guidance and become absorbed in worldly success. Just before it, the Surah speaks of people who break covenants and spread corruption, while the wider section repeatedly reminds us that apparent worldly advantage is not the same as ultimate success. Verse 13:26 therefore corrects a common human mistake: assuming that greater wealth means greater divine favour, or that restricted wealth means divine rejection.

This group of people is delighted with whatever comfort or pleasure they have in the life of this world, and as such, they do not aspire to the far superior happiness in the life to come. Yet it is God who determines what people have in this life. He gives either abundant or stinted provision, which means that He has the final say in both this present life and in the future life alike. Had such people sought the reward of the hereafter, God would not have deprived them of happiness in this life, when it is He who gives it to them in the first place.

Scholarly interpretation

1.    Classical scholars such as Ibn Kathīr explain that Allah gives abundant provision to some and limits it for others according to His wisdom and as a test. The verse then criticizes those who become excessively delighted with worldly life and forget the Hereafter. 

2.    Al-Ṭabarī similarly emphasizes that the distribution of provision belongs to Allah and that worldly prosperity is temporary. 

3.    Maududi stresses that material prosperity is not a reliable measure of a person’s worth before Allah; wealth can itself be a trial, just as poverty can be a trial.

Relevance today

The verse is highly relevant today because modern society often measures success almost entirely through salary, property, lifestyle, status and consumption. Social media intensifies this by constantly displaying other people’s homes, travel, careers and possessions. This can create envy in those with less and arrogance in those with more. 13:26 teaches both sides to correct their perspective: the wealthy should see abundance as a responsibility and test, while those with less should not assume they are inferior or abandoned by Allah.

This does not mean Islam glorifies poverty or discourages effort. A believer should work, seek lawful income, improve circumstances and support family. The warning is against making wealth the ultimate measure of success. A person may be financially rich yet spiritually bankrupt, while another may possess little but live with integrity, gratitude and peace.

A practical way to live 13:26 today is to ask: “Do I possess my wealth, or does my wealth possess me?” If prosperity makes us grateful, generous and humble, it becomes a blessing. If it makes us boastful, anxious, greedy or forgetful of Allah, the same wealth becomes a test we are failing.

The essence of 13:26

Provision rises and falls by Allah’s wisdom, but neither abundance nor scarcity defines our true worth. Worldly success is temporary; what ultimately matters is how we use what we have and what we become before Allah.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Sürah 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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Who are people of understanding mentioned in Al Qur'an (Surah 13, Ar Ra'ad - the Thunder)

Who are the people of understanding? The context begins earlier with 13:17, where truth is compared to beneficial water and falsehood to temporary foam. Then 13:19 asks whether the person who recognizes revelation as truth can be like someone spiritually blind. It concludes that only ulū al-albāb—people of sound understanding—take heed. From henceforth verses 13:20-22 tells us how to recognize "the people of understanding" in real life. So let keep the verses 17 and 19 in the back of our mind and then talk about these exclsuive people that Al Qur'an makes a mention of in verses 20-22:

Context

The phrase “people of understanding” — أُولُو الْأَلْبَابِ (ulū al-albāb) actually appears at the end of Surah Ar-Raʿd 13:19, while 13:20 begins to describe their qualities:

الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنقُضُونَ الْمِيثَاقَ

“Those who fulfil the covenant of Allah and do not break their pledge.” — 13:20

So verses 13:19–24 form one connected portrait of what a truly intelligent, spiritually awake person looks like.

Who exactly are ulū al-albāb?

The Arabic lubb means the inner core or essence of something. Ulū al-albāb therefore means people possessing sound, purified intellect—not merely intelligence or education. A person may be brilliant academically and still be morally foolish. In Qur’anic terms, a person of understanding is someone who:

Recognizes truth → reflects upon it → accepts it → allows it to change his conduct.

That last step is crucial.

Al-Saʿdī explicitly explains 13:19 as contrasting those who understand the truth and act upon it with those who neither recognize nor follow it. He describes ulū al-albāb as people possessing mature, sound minds.

How Scholars explain People of Understanding

Ibn Kathīr says that ulū al-albāb are people of sound and correct intellect who recognize the truth of revelation, take admonition from it, and respond to it. He then connects 13:20 onward with their practical character. They fulfil Allah’s covenant rather than behaving like hypocrites who betray trusts, lie or break promises.

• This gives an important definition:
• Understanding in the Qur’an is demonstrated by character.
• You do not become one of ulū al-albāb merely because you can explain many verses.
• You become one when those verses begin shaping how you keep promises, treat relatives, handle money, respond to wrongdoing and worship Allah.

Why is fulfilling covenants mentioned first? This is very significant. After praising “people of understanding,” Allah does not first say that they are philosophers, scholars or highly educated.

He says: “They fulfil the covenant of Allah and do not break the pledge.”

But why? Because one of the clearest proofs of genuine faith is reliability. Anyone can speak beautifully about morality. But when there is money, pressure, inconvenience or personal advantage involved, will the person still honour his commitment? This is where understanding becomes character. A business contract, marriage commitment, promise to a friend, public responsibility or trust placed in our hands—all become tests of whether we genuinely live by the truth we claim to know.

Sayyid Abul Ala Maududi explains that this Covenant is the same that was made by Allah with the whole of mankind at the beginning of the creation that they would worship Him alone. As this Covenant has been made with every human being, it has been imbued firmly in human nature. When a human being is born in this world, he, so to say, confines the same Covenant because he owes his creation to the same Allah with Whom he had made that Covenant: then he is brought up by His Providence and fed and nourished with His Provisions, and uses the powers and faculties endowed by Him. AII these things bind him by themselves into a covenant of bondage with his Lord. It is obvious that wise, loyal and faithful people fulfill their Covenant and dare not break it except that they might break it unconsciously and unwillingly.

The full portrait of People of Understanding 

Verses 20-22 paint the full portrait of the People of Understanding, through several qualities:

• They keep their covenants — 13:20. Their word means something.
• They maintain relationships — 13:21. They do not casually sever family and social bonds.
• They fear Allah and accountability — 13:21. They realize actions have consequences beyond this life.
• They are patient for Allah’s sake — 13:22. Their patience is principled, not merely passive.
• They establish prayer — 13:22. Their relationship with Allah is disciplined.
• They spend from what Allah has given them — 13:22. Their faith makes them generous.

And remarkably: وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ “They repel evil with good.” — 13:22 That may be one of their highest characteristics. Instead of automatically returning insult with insult, hostility with hostility, and evil with evil, they try to break the cycle.

Are such people found today?

Certainly. The Qur’an describes a type of character, not merely a generation that existed fourteen centuries ago. We may find ulū al-albāb today in people who quietly:

• Keep a promise even when breaking it would make them money;
• Refuse a bribe even when everyone around them accepts one;
• Care for elderly parents despite inconvenience;
• Maintain family ties despite disagreements;
• Admit that an opponent is right when evidence supports him;
• Give charity without publicity;
• Remain honest when dishonesty would be easier;
• and respond to hostility without abandoning justice.

They may not be famous. In fact, some of the finest people of understanding may never have large platforms or public recognition. Yet their intelligence appears in their choices.

A modern misunderstanding of intelligence

Our age tends to measure intelligence through degrees, technical knowledge, IQ, wealth or professional success.

The Qur’an introduces another standard: Can you recognize what ultimately matters?

• Someone may know how to build a business empire yet destroy his family through arrogance.
• Someone may understand complex technology yet be unable to control anger.
• Someone may have enormous knowledge yet sacrifice truth for money.

The Qur’an would not necessarily call that lubb—deep understanding. True understanding integrates mind, conscience and action.

How can we emulate them?

The best way is to take 13:20–22 almost as a personal checklist.

• When you promise something, fulfil it.
• When relationships become difficult, try to repair rather than unnecessarily sever them.
• Before making a questionable decision, remember that Allah knows what people do not know.
• When hardship comes, practice ṣabr rather than bitterness.
• Build your day around ṣalāh rather than squeezing prayer into leftover time.
• Use some of what Allah has given you for others.
• And when someone harms you, ask whether responding with dignity, forgiveness or goodness might achieve more than retaliation.

However, this does not mean tolerating oppression. Repelling evil with good can include firm justice, but without allowing evil to reproduce itself inside our own character.

The beautiful sequence from 13:17 to 13:22

There is a remarkable progression:

13:17 — Truth is distinguished from falsehood.

13:19 — The person of understanding recognizes that truth.

13:20–22 — Recognition becomes character and action.

That progression gives us a profound definition of ulū al-albāb: They are not simply people who know the truth; they are people whose lives bear witness that they have understood it.

And perhaps the best question to ask ourselves after reading these verses is:

“Has what I know about Allah and the Qur’an actually made me more truthful, reliable, patient, generous and forgiving?”

If the answer increasingly becomes yes, then we are moving toward the character of the ulū al-albāb—the people of true understanding. 

Concluding Remarks

To emulate them, we can treat 13:20–22 as a personal checklist: keep promises, honour trusts and contracts, preserve family ties, remember accountability before Allah, practice patience for His sake, establish prayer, spend generously, and when harmed, respond in a way that prevents evil from multiplying. The essence is this: People of understanding are those whose knowledge becomes character. They do not merely say, “I know the truth.” Their lives say, “I have understood it.”

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 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 | 4 |

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

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

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

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

Follow @IslamUltimate

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

Read More

Knowing the truth is not enough unless it creates a moral responsibility to live by it (Al Qur'an)

Truth is the recognition of what is real, right and morally sound, free from distortion, prejudice or convenience. Once we know the truth, it places a responsibility upon us: to accept it even when it challenges our interests, to speak it honestly, to act upon it, and not to conceal or manipulate it for personal gain. In moral terms, knowing the truth but deliberately living against it weakens conscience; therefore, true integrity lies not merely in knowing what is right, but in having the courage to stand by it, live by it and defend it with justice and humility.

In Islam, a lot of stress is laid on knowing the truth which must then create a moral responsibility to live by it. The Qur’an does not regard knowledge as an achievement by itself; knowledge must become faith, character and action. Allah asks, “Why do you say what you do not do?” (61:2–3), and praises those who “listen to what is said and follow the best of it” (39:18). Once we recognize what is right, our responsibility is therefore to accept it humbly, practice it sincerely, correct ourselves when we fall short, and convey it to others with wisdom and good character (16:125). We are not responsible for forcing others to accept truth—guidance ultimately belongs to Allah (28:56)—but we are responsible for what we ourselves do with the guidance that reaches us. Thus, truth known but ignored can become evidence against us; truth known and lived becomes guidance, character, and ultimately falāḥ.

This is the theme of Surah Ar-Raʿd 13:19 which asks us:

أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَىٰ ۚ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ

“Is the one who knows that what has been revealed to you from your Lord is the truth like one who is blind? Only people of understanding take heed.”

Context

This verse comes immediately after the remarkable parable of truth and falsehood in 13:17. There Allah compares truth to beneficial water and purified metal that remain, while falsehood is like foam and slag that eventually disappear. Verse 13:18 then contrasts those who respond to their Lord with those who reject Him. Verse 13:19 then draws the conclusion: the person who recognizes revelation as truth cannot be spiritually equal to the person who refuses to see it.

The “blindness” here is primarily spiritual and intellectual blindness, not physical disability. The Qur’an frequently uses seeing and blindness metaphorically for recognizing or refusing truth.

What does the verse really mean?

Allah poses a rhetorical question: Can the person who recognizes truth be the same as one who lives as though truth does not exist? The answer is Obviously not.

The key phrase is: أُولُو الْأَلْبَابِ — ulū al-albāb - “people of understanding,” literally people possessing sound, purified intellect. The Qur’an therefore does not praise blind belief. It praises people who reflect, recognize truth and allow what they understand to transform their lives.

There are really three stages: Revelation → understanding → changed conduct.

This leaves a clear message for the believers that "Merely hearing the Qur’an is not enough." One must read the Qur'an plainly to start with, then understand it by reflecting on each verse with reference to the context and as explained by eminent scholars and exegetes of AL Qur'an. Thereafter, one must impose upon him self the moral responsibility to abide by what the Divine revelations actually mean and reshape our lives accordingly.

How scholars understand it

1.    Ibn Kathīr explains the contrast as being between the believer who knows that what Muhammad ﷺ received from Allah is truth and the person who remains spiritually blind, unable or unwilling to recognize guidance. The following verses then describe the characteristics of those possessing genuine understanding.

2.    Al-Ṭabarī similarly understands the “blind” person as someone who does not perceive the truth of Allah’s revelation. The verse therefore concerns inner perception, not eyesight.

3.    Maududi emphasizes that accepting revelation is not simply an intellectual conclusion. Once a person truly recognizes something as divine truth, that recognition should influence his moral decisions, loyalties and conduct.

This is why verses 13:20–22 immediately describe what ulū al-albāb actually do: they fulfil covenants, maintain relationships Allah commands to be maintained, fear accountability, remain patient, establish prayer, spend from what Allah has provided, and repel evil with good.

So 13:19 introduces not merely people who know, but people whose knowledge produces character. Its connection with 13:17 is especially beautiful:

• Verse 13:17 says: Truth remains; falsehood disappears like foam.
• Verse 13:19 then asks: If you know this revelation is truth, can you live like someone who cannot see it?
• That means recognizing truth brings responsibility.

That is once we know something is right, we cannot reasonably say: “Yes, I know this is wrong—but everyone does it.” That is precisely where the verse enters our daily lives.

Why this verse matters greatly today

We live in an age with unprecedented access to knowledge but also unprecedented distraction. We may know:

• that lying is wrong, yet forward false information;
• that backbiting is wrong, yet participate in gossip;
• that corruption destroys society, yet offer or accept favours;
• that prayer matters, yet repeatedly postpone it;
• that excessive consumption damages us, yet continue because everyone else does;
• that arrogance is condemned, yet judge people by status and wealth.

Our problem is therefore often not absence of knowledge. It is the gap between: “I know” and “I live according to what I know.” Surah 13:19 confronts precisely that gap.

A particularly modern form of blindness

Modern society often confuses information with wisdom. A person may have a university education, thousands of books, unlimited internet access and enormous technical knowledge—and still make morally disastrous choices.

That is why the Qur’an's ulū al-albāb are not merely highly informed people. They are people whose intelligence leads them toward truth, humility and responsibility. That distinction is extremely important.

How should we apply this verse to ourselves?

Instead of immediately thinking: “Those unbelievers are the blind people mentioned here,” the more spiritually useful question is: “In which areas of my own life do I know the truth but behave as though I cannot see it?” That question can be uncomfortable—but transformative.

• If I know a business practice is dishonest and still participate in it, what good has my knowledge done?
• If I know someone's reputation is being unfairly damaged but remain silent because the victim is unpopular, what has my understanding achieved?
• If I read verses about humility but continue looking down upon others, then I have heard revelation without allowing it to give me sight.

The practical test of 13:19

Whenever you encounter Qur’anic guidance, ask:

• What truth have I just learned?
• What habit of mine contradicts it?
• What will I change because I now know it?

That is how a person moves from merely reading the Qur’an toward becoming one of the ulū al-albāb.

The essence of the verse

Surah Ar-Raʿd 13:19 teaches that knowing truth carries a moral responsibility to live by it. Spiritual blindness is not simply ignorance; sometimes it is seeing the truth clearly yet choosing to behave as though we never saw it. 

And this makes the verse extraordinarily relevant today: The tragedy of our age is often not that we do not know what is right, but that we know—and still choose otherwise. The Qur’an calls us to close that distance between knowledge and conduct, seeing and following, truth and life.

Deep Reflection

This verse states clearly that the opposite of a person who knows that the revelation received by the Prophet from his Lord is the truth is not one who does not have that knowledge, but one who is blind. This is a unique way of expressing that which touches hearts and magnifies differences. At the same time it states the truth without any exaggeration, addition or distortion. This is a great, clear and readily apparent fact that remains unnoticed only by he who is blind. People, then, belong to one of two groups: those who keep their eyes open, so they know it, and those who are blind, so they do not. Real blindness is that which shuts minds, intelligence and learning faculties. It is a blindness which switches off the source of spiritual knowledge.

Those with understanding are the ones who have open minds and active faculties of understanding. When those are reminded of the truth, they keep it in mind, and when they are alerted to its indications, they appreciate them.

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 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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

Follow @IslamUltimate

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One of the Qur’an’s most beautiful parables about truth and falsehood

The world we live in is dominated by deceit and falsehood while truth is generally quieter and hidden, despite having substantial long term benefits. On the contrary, falsehood may look like someone clad in an attire with the intent to entice and invite others to lust while trying to cover one's falsehood. But we know too that falsehood is ultimately temporary and empty and hollow shell.

Al Qur'an presents this reality in the form of a visual parable of sea water which has comes to the shore with lot of foam over it - but then foam suddenly perishes and what remains underneath is purity and useful metal. This is the subject of 17th verse of Surah Ar Ra'ad, the 13th chapter of Al Qur'an, shared herein under. In fact Surah Ar-Raʿd 13:17 is one of the Qur’an’s most beautiful parables about truth and falsehood:

The Verse

اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِیَۃٌۢ بِقَدَرِہَا فَاحۡتَمَلَ السَّیۡلُ زَبَدًا رَّابِیًا ؕ وَ مِمَّا یُوۡقِدُوۡنَ عَلَیۡہِ فِی النَّارِ ابۡتِغَآءَ حِلۡیَۃٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُہٗ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡحَقَّ وَ الۡبَاطِلَ ۬ؕ فَاَمَّا الزَّبَدُ فَیَذۡہَبُ جُفَآءً ۚ وَ اَمَّا مَا یَنۡفَعُ النَّاسَ فَیَمۡکُثُ فِی الۡاَرۡضِ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ 

He sent down water from the sky; so, the valleys poured forth according to their capacity. And the flood carried the rising froth and such froth also rises from within things which are melted to make jewelry or other [similar] goods. In this way, God strikes truth and falsehood. So, the froth is wasted away and what is beneficial to people stays in the land.

Context of the verse

Surah Ar-Raʿd repeatedly contrasts revelation and rejection, truth and falsehood, believers and those who refuse to see Allah’s signs. Verse 13:17 comes after passages emphasizing that Allah alone is Lord and that many supposed rivals to Him possess no real power. The verse then gives a visual parable: truth may initially appear less dramatic, while falsehood may swell noisily like foam, but ultimately only what has substance and benefit remains.

The image is deliberately taken from ordinary life: rainwater rushing through valleys and metal being purified by fire. Both produce something temporary on the surface—foam or slag—but the useful substance remains underneath.

Scholarly Interpretation

First Image - Water and Froth

1.    Ibn Kathīr explains that the water represents truth, guidance and beneficial knowledge, while the foam carried upon it represents falsehood. Similarly, when gold, silver or other metals are melted, impurities rise to the surface and are discarded, while the valuable metal remains. The parable therefore teaches that falsehood can temporarily become conspicuous, but it has no lasting substance.

This is a very important distinction:

• Falsehood may rise.
• Falsehood may spread.
• Falsehood may become noisy.

But falsehood does not thereby become permanent or true.

2.    Maududi sees in the parable a general law of moral and intellectual life: what is genuinely useful, true and rooted in reality endures, while what is empty, superficial and deceptive eventually passes away. 

The foam may look larger than the water itself for a moment, but it cannot nourish fields, sustain life or remain after the flood recedes. That is a profound metaphor for modern propaganda, trends and public opinion.

The second image: metal and slag

The verse does not stop with water. Allah also refers to metals placed in fire to produce ornaments or useful tools. When heated, slag rises to the top, but the useful metal remains.

This suggests another dimension: Sometimes truth becomes clearer through testing. Just as fire separates pure metal from impurities, trials, arguments, investigation and time often expose what is authentic and what is false.

Why this verse speaks so strongly to our world

Today we often see the opposite of what the verse promises—at least initially.

• False stories spread rapidly.
• A sensational headline receives millions of views.
• A fabricated accusation damages a reputation before the truth is established.
• Political propaganda is repeated until people assume it must be true.
• AI-generated images or videos can make falsehood look extraordinarily convincing.
• Social media rewards what is dramatic, emotional and shareable, not necessarily what is accurate.

That is precisely why the image of foam is so powerful.

• Foam is: highly visible, temporarily impressive, but mostly empty.
• Truth resembles the water beneath it: quieter, deeper and beneficial.

How should we superimpose this verse on ourselves?

The first mistake would be to read 13:17 only as a description of other people's lies. The verse should make us ask: Am I water—or am I foam?

• When we share unverified information because it supports our position, we become part of the foam.
• When we exaggerate someone's faults, we add to the foam.
• When we repeat gossip merely because everyone else is doing so, we add to the foam.
• When our public image is far more impressive than our real character, we may ourselves be producing appearance without substance.

The verse therefore calls for substance over spectacle.

A modern example Imagine a false accusation circulating online.

• Within hours thousands of people repeat it.
• It trends.
• Commentators discuss it.
• People become angry.
• The accused person's name becomes associated with scandal.

Then several days later, careful investigation reveals that the claim was false. But the correction receives only a fraction of the attention. That is almost a perfect modern picture of:  الزَّبَدُ — foam. It rose dramatically. But it had no real substance.

The danger is that human beings often mistake visibility for truth.

Therefore 13:17 teaches us not to.

How can we live the verse practically?

We should cultivate five habits:

• Verify before forwarding.
• Do not confuse popularity with truth.
• Do not become discouraged when falsehood temporarily dominates public attention.
• Value what benefits people rather than what merely entertains or agitates them.
• Allow time, evidence and sincere inquiry to separate truth from noise.

The key phrase is: وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ - “As for what benefits people, it remains on the earth.”

That is why Al Qur’an links truth with benefit.

• Real knowledge benefits.
• Justice benefits.
• Integrity benefits.
• Compassion benefits.
• A lie may excite people, but it rarely builds anything lasting.

A hopeful verse in an age of falsehood

13:17 is not primarily pessimistic. It is profoundly hopeful. It tells believers:

• Do not panic merely because falsehood looks large.
• Foam often looks bigger than the water carrying it.
• But the foam disappears.
• The water remains.

So when we see deception, propaganda, slander or manipulation around us, the Qur’anic response is not despair. It is: Remain with what is true, useful and enduring—even when it is temporarily less visible.

Deep Reflection

Surah Ar-Raʿd 13:17 is about truth that has substance and lasting benefit, while falsehood may appear impressive but is ultimately temporary and empty. Allah compares falsehood to foam floating loudly on floodwater and to slag rising from molten metal—both look prominent for a while, then disappear. What remains is the useful water and purified metal. The verse therefore teaches us not to be deceived by the noise, popularity or temporary success of lies: truth may be quieter, but because it benefits people and is rooted in reality, it ultimately endures.

Perhaps the verse can be summarized for today in one sentence: Falsehood may dominate the surface for a time, but truth has depth, usefulness and endurance—and in the end, foam cannot defeat water.

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 for more Selected Verses from Sürah 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

But the life of this world (compared to the Hereafter) is only a fleeting enjoyment

We all live in this world seeing and enjoying the "seen" never ever caring for what is hidden and "promised." For us, this world with all its glitters and amusement is associated with enjoyment, happiness, laughter and pleasure. Yet, a very few of us reflect over the shortness of our life and the permanency of life of the hereafter. 

For this reason, we have selected the 26th verse from Surah Ar-Raʿd (13:26) which cautions us the shortness of this life which has been referred to as a time equated to fleeting enjoyment and the life of the hereafter being the permanent life the pleasures (or otherwise) of which depend on how we spend our lives in our worldly life. 

The verse (meaning-focused translation)

اَللّٰهُ يَبۡسُطُ الرِّزۡقَ لِمَنۡ يَّشَآءُ وَيَقۡدِرُ​ؕ وَفَرِحُوۡا بِالۡحَيٰوةِ الدُّنۡيَا ؕ وَمَا الۡحَيٰوةُ الدُّنۡيَا فِى الۡاٰخِرَةِ اِلَّا مَتَاعٌ‏ 

“Allah extends provision for whom He wills and restricts it. They rejoice in the life of this world, but the life of this world compared to the Hereafter is only a fleeting enjoyment.” (13:26)

This single verse touches three of the most sensitive human realities: (1) rizq (provision), (2) happiness, and (3) illusion. Let us expand its meaning and how can this single verse if understood and correctly reflected upon can change our orientation to the worldly life and shape it for a permanent life of the hereafter.

Context within Surah Ar-Raʿd

Surah Ar-Raʿd consistently contrasts: (1) Visible power vs unseen control, (2) Temporary life vs permanent reality, (3) Human assumptions vs divine wisdom.

Just before and after this verse, the Surah speaks about: (1) People who demand signs (13:7), (2) The certainty of divine knowledge (13:8–10), (3) The laws of change in societies (13:11), (4) Natural power and human argument (13:12–13), and (5) The contrast between truth and falsehood (13:17). So 13:26 fits into a larger message and which is "Your material condition is not proof of your worth, truth, or ultimate success."

As per revered Muslim scholar Ibn Kathir, the verse serves as a reminder to focus on the eternal life rather than being distracted by the, often misleading,, temporary enjoyment of this world. This verse has two distinct parts: (1) Allah alone determines, increases, and restricts sustenance (provision) based on His wisdom and will. (2) Then Allah highlights that worldly abundance is merely a temporary enjoyment (trial) that cannot be compared to the everlasting, superior, and true life in the Hereafter.

Rizq / Means of sustenance

In the first part of the verse Allah proclaims that is it He alone who extends rizq / provision and restricts. To some this may appear to be random cruelty, that is giving to some and restricting others from having what other have. 

In fact in Qur’anic worldview, Expansion of provision may be: (1) A test of gratitude and arrogance, (2) A means of influence, (3) A form of delayed accountability, while Restriction of provision may be: (1) A test of patience, (2) A purification, (3) A protection from arrogance, (4) A redirection toward higher values.

This part of the verse thus outlines the key Islamic principle that Rizq is not a scoreboard of divine approval. This directly challenges a modern (and ancient) assumption that If I am succeeding financially, I must be right. The Qur’an dismantles this notion.

World famous exegete of Al Qur'an Sayyid Abul Ala Maududi is thus of the view that:

This verse refutes the wrong criterion by which the disbelievers of Makkah (and all other disobedient people of the world) judged whether one was or was not a favorite of God. They judged a man’s worth by his wealth and worldly prosperity and not by his faith and righteous conduct. They thought that the one who was enjoying all the good things of life was a favorite of God, even if he had erroneous beliefs and did wicked deeds. On the other hand, they considered the one who was poor and indigent to be under the wrath of God, even though he was righteous. That is why in their judgment the chiefs of the Quraish were far superior to the followers of the Prophet (peace be upon him). They would say, "You can see for yourselves that God is with the chiefs of the Quraish.

In this verse, Allah has warned them that they are absolutely wrong in drawing such a conclusion from the worldly conditions of the people. Allah gives His provision to the people abundantly or sparingly for reasons different from those which they presumed and richness or poverty is no criterion by which to judge the worth of people. The real criterion of judging the worth of people is their beliefs and deeds. The one, who has righteous beliefs and does good deeds, shall be higher in rank than the one who has wrong beliefs and does evil deeds. Thus the real criterion is the quality of his deeds and not the possession or the lack of wealth. 

Preference to the worldly life over the permanent life of Hereafter

“They rejoice in the life of this world” - This part of the verse implies deep emotional attachment to the worldly life, not just enjoyment. It refers to people who: (1) Measure success by income, (2) Define worth by lifestyle, (3) Equate happiness with consumption, and thus (4) Feel secure because of wealth.

Qur’anic viewpoint is that though the enjoyment is not haram and one should enjoy this life moderately rather than rejoicing with misplaced loyalty. That is the worldly life should not become one's (1) Goal, (2) Identity, or (3) Proof of one's success

The temporary worldly life

“But the life of this world is only a fleeting enjoyment” - this does not mean that the Qur’an does not say the world is worthless. Rather it is being said that this life (1) Utterly short and temporary, (2) rather it is Deceptive if absolutized, and (3) it is Inadequate as a final goal.

There is an Arabic saying that: Life is something that gives pleasure but does not last — like a traveler’s shade.

Ibn Kathir, contrasting this life with that of the Hereafter, emphasizes the insignificance of worldly wealth and pleasure compared to the eternal life. And that True success is not measured by worldly riches, as the disbelievers often rejoice in this, ignoring the greater, permanent rewards of the afterlife. 

To sum up, it may be noted that the "Worldly-oriented people invariably ignore the preacher of Truth." The reason for this is that a worldly people recognize only worldly glories. As the preacher is in possession of only sublime truths, he is not recognized and is ignored as an unimportant person. But, when the veil over reality is torn asunder, man will come to know at that time that the apparent glory which he considered everything, was absolutely valueless. The truly valuable thing was reality which, because it was unseen, could not claim his attention.

There is a Hadith Prophet Muhammad ﷺ which says, "Be in this world as if you were a stranger or a traveler," mentioned in Ṣaḥīḥ al-Bukhārī  6416 which also tells us the temporary nature of our life. Yet despite all these mentions, our orientation remain towards our present state in this world rather than eyeing the a permanent life that is our final destination.

Correlation with our daily lives 

This verse is truly reflective of the state of mind of a majority of the people who when blessed with more than others think that the world only belongs to them and instead of being thankful to their Creator and the Sustainer, arrogance and obstinacy creeps in and they indulge into merry making to make best of their lives. They thus forget that this life provides them with a mere fleeting enjoyment which would rob them of blessings of the hereafter.

Let us establish a correlation with the verse and our practical life:

• Income inequality & comparison culture: 
• We constantly compare: our Salaries, Homes, Cars and Lifestyles (especially via social media) with others and if having an upper edge, a sense of elation creeps in rather than be humble for what we have is not due to our efforts rather it is because of Divine blessings which are not permanent.
• Rather 13:26 resets the scale and caution those who are blessed more that these blessings can be withdrawn due to their arrogance and pride.
• Anxiety over finances: In contrast to those living in abundance, many people today live with Financial stress, Fear of loss of jobs and Obsession with stability. This verse tells them that control is not with your employer, market, or economy, rather it is with Allah. If understood correctly, one would realize that this verse cancels panic and despair. and give them hope if one persists in one's faith and endures difficulties with sabr / perseverance.
• Arrogance of success: 
• This is a dilemma - When people rise, they attribute it purely to intelligence. At the same time in their arrogance (due to their being rich and efforts), they see others as lazy and they completely undermine unseen help.
• The verse thus indicate expansion / rise a test, not a trophy.
• Despair of hardship: 
• But when people fall, they feel abandoned and feel inferior - thus they lose self-worth.
• This verse comforts the fallen by telling them that restriction is not rejection. Many a man who have true faith rise again and are honoured much more than those who are arrogant.
• Psychological wisdom: 
• This verse also explains why: (1) Rich people are not automatically happy and (2) Poor people are not automatically miserable  - for the reason that happiness is not proportional to provision.
• At the same time, it also notes that rejoicing wrongly placed produces: (1) Fear of loss, (2) Endless desire, and (3) the inner feeling of finding never enough to satisfy their greed.
• A deep link with 13:11 (law of change):
• Earlier in the Surah, it was said “Allah does not change the condition of a people until they change what is within themselves.” (13:11)
• So while provision is from Allah, character, gratitude, justice, and effort shape how provision is used and experienced.
• One-line Qur’anic worldview: Your bank balance is not your biography in Allah’s sight.
• A reflection for today: In a world obsessed with growth, lifestyle and status consciousness, man is more prone to rely on his wealth to exhibit his false status - something that would be of no use in the life of the hereafter.

Thus the verse 13:26 whispers a dangerous truth to the ego: What you are chasing is not what you were created for. Remember the fate of Qarun / Korah as mentioned in Surah 28. Al-Qasas wherein it has been told to the mankind that even if a man is rich beyond any bounds, his arrogance can lead him to utter disaster, deprivation of all wealth and even his life. So let us be humble even if we are rich or blessed more than others and live this life as a prelude to the life of the Hereafter.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer for more Selected Verses from Sürah 13. Al Ra'd - The Thunder  already published

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

For 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

Why does Allah mention the Thunder and Thunderbolts in Al Qur'an

We usually use the word "awe" without really understanding the depth hidden in this three lettered word. Generally seeking, awe is a feeling of reverential respect mixed with fear or wonder. However, in Al Qur'an uses the thunder and thunderbolts, that really shake us when these powerful noises and light is seen across the sky, to perfectly describe what awe truly is.

Today we share the 12-13th verses from Surah 13. Ar Ra'ad, a Surah which means the Thunder, to explain how the combination of the thunder and thunderbolts instill the otherwise rather misunderstood word "awe."  Let us first read the meaning of these two verses and then explain how Allah describe "awe" to glorify His immense might and power:

هُوَ الَّذِىۡ يُرِيۡكُمُ الۡبَرۡقَ خَوۡفًا وَّطَمَعًا وَّيُنۡشِئُ السَّحَابَ الثِّقَالَ​ۚ‏ 

(13:12) He it is Who causes you to see lightning that inspires you with both fear and hope, and He it is Who whips up heavy clouds.

​وَيُسَبِّحُ الرَّعۡدُ بِحَمۡدِهٖ وَالۡمَلٰۤـئِكَةُ مِنۡ خِيۡفَتِهٖ ​ۚ وَيُرۡسِلُ الصَّوَاعِقَ فَيُصِيۡبُ بِهَا مَنۡ يَّشَآءُ وَهُمۡ يُجَادِلُوۡنَ فِى اللّٰه​ۚ ِ وَهُوَ شَدِيۡدُ الۡمِحَالِؕ‏ 

(13:13) The thunder celebrates His praise and holiness, and the angels, too, celebrate His praise for awe of Him. He hurls thunderbolts, striking with them whom He wills while they are engaged in disputation concerning Allah. He is Mighty in His contriving.

These two verses are short, but carry a complete worldview about nature, power, fear, hope, and human arrogance.

Immediate context of Surah Ar-Raʿad

We have already published an Overview and Exegesis of Sürah (13) Ar Ra’ad (The Thunder). Herein under is just a passing reference to what Surah Ar Ra'ad is about.  Surah Ar-Raʿd is about: (1) Signs in nature, (2) Rejection (by non believers and atheists) despite evidence, (3) Human insistence on arguing rather than reflecting and (4) The certainty of divine power behind visible laws

The above mentioned two verses come in a section where Allah is teaching through the natural world, not scripture alone — so the message addresses all humanity, believers and non-believers alike, specially the atheists of modern day. Let us explain to understand they why of these two verses:

Lightning: fear and hope together (13:12)

(13:12) He it is Who causes you to see lightning that inspires you with both fear and hope, and He it is Who whips up heavy clouds.

The Qur’an deliberately combines opposites. Here both fear and hope are mentioned to instill the Divine fear in the hearts of those who shrug off the Divine signs of fear that results into destruction, danger, loss, while at the same time the thunderbolts are a cue for hope that binges rain resulting into life and growth.

Key lesson: The verses means that Reality is not random — it is balanced. And that Lightning is neither purely benevolent nor purely destructive. Rather it reflects: (1) Human vulnerability, (2) Dependence on forces beyond control.

It also has lesson for the atheists that Nature is not “kind” or “cruel” — it is indifferent to human ego. Yet it is finely balanced in ways that sustain life.

Heavy clouds: unseen preparation before visible outcomes (“He brings forth heavy clouds.”). This means that Rain does not arrive suddenly. It requires a complete natural procedure to set in like: (1) Evaporation, (2) Accumulation, (3) Movement, (3) Timing.

Universal lesson: Major outcomes are preceded by unseen processes. This challenges: (1) Instant gratification, (2) * Reductionist thinking, and (3) Denial of unseen realities (including resurrection).

* Reductionist thinking is a cognitive approach that analyzes complex systems, problems, or behaviors by breaking them down into their smallest, most fundamental, and simple parts. Originating from René Descartes, this method posits that understanding the individual components allows for comprehension of the entire system. It is widely used in scientific fields like physics, chemistry, and biology to create objective, testable models, though it is often criticized for ignoring the context and interactions that make up the whole.

Thunder glorifies Allah (13:13) — what does this mean?

(13:13) The thunder celebrates His praise and holiness, and the angels, too, celebrate His praise for awe of Him. He hurls thunderbolts, striking with them whom He wills while they are engaged in disputation concerning Allah. He is Mighty in His contriving.

This is not poetic exaggeration. In Qur’anic language: (1) Everything follows the role assigned to it, (2) 

Obedience to divine law is tasbīḥ,  (3) 

Thunder “glorifies” Allah by: (1) Obeying physical laws flawlessly, (2) Never rebelling, (3) Never deviating

Contrast with humans: (1) Nature obeys without ego, and (2) Humans resist despite understanding.

Thunderbolts and human dispute “He strikes with them whom He wills, yet they dispute about Allah.”

This is a sharp rebuke. That is while people witness uncontrollable power, death can strike unpredictably - that is Safety is never guaranteed.

Despite these immense display of power and might, people (specially the atheists) still: (1) Argue about God’s existence, (2) Demand absolute proof, and (3) Mock the notion of accountability

Here is the Qur’anic irony: Human beings debate sovereignty while standing inside it.

“Severe in power” — not cruelty, but reality “He is severe in power.”

This does not mean Allah is unjust. Rather it means (1) His power is not symbolic, (2) His laws are not negotiable, and that (3) His authority is not theoretical

Nature already demonstrates this severity:

The Divine power and might strikes in the form of Earthquakes, Storms, Death and Aging. None of these is in the power of the humans, who can never control these events nor delay. These would strike as and when Divinely desired, no one knows where, when and how. 

Here the Qur’an asks: If you accept severity in nature, why deny sovereignty behind it?

Lessons specifically for atheists

These verses challenge atheism without insults or theology-heavy arguments. It may be added that despite denying the existence of a Divine Beings Who controls every movement, the atheists are too struck with the awe and fear the destruction that may strike them.  It calls:

• You already live by fear and hope
• That is why you take (1) Safety measures, (2) Insurance, and look for the Weather forecasts so that you are not caught in a storm and get hurt.
• And yet you deny: (1) Moral accountability, (2) Ultimate meaning
• You trust unseen processes like electrons, gravity, probability But reject: (1) Unseen purpose and (2) Unseen will
• You debate God under God’s sky while being benefiting from order and protected by balance, yet being Threatened by the same system at the same time. The Qur’an’s critique is simple: Denial is not intellectual — it is moral hesitation.

Lessons for all of mankind

• Humility  - Power surrounds us at all times — yet we live as if autonomous.
• Gratitude - Rain is not guaranteed. Stability is not promised.
• Restraint - If nature obeys, rebellion is uniquely human — and uniquely dangerous.
• Reflection over argument - The Qur’an does not say they deny Allah — it says: “They dispute about Allah.” - that is Disputation replaces reflection when arrogance enters.

One-line Qur’anic summary

These verses do not aim to prove God mathematically. Rather these aim to wake the conscience. That is while mankind argues, forgetting that it lives inside a reality it did not create. 

This is what Al Qur'an is saying: Look at the sky before you argue about the One who governs it. Thus, let the Divine awe instill fear in us the Divine might and power  while at them same time being hopeful of His infinite mercy so that we are not struck by His destructive power and bowing to Him for His mercy to help us understand the Divine wisdom in everything that we see around us. 

You may refer to more Selected Verses from Sürah 13. Al Ra'd - The Thunder  already published.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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