Marriage in Islam - It is more than a man and a woman living together

Opposite-gender attraction is the natural emotional and physical inclination between men and women. From time immemorial, intimacy has been the overriding factor between man and woman, and generally women have been exploited by men for satisfaction of mere animal desires. While the bondage of marriage has always been a decent way of man and woman living together, the trend of man and woman living together outside the bond of marriage is increasing these days. Even children are born, which in many a case become responsibility of women which is giving rise to the population of single mothers worldwide as men usually move on not taking the responsibility of looking after the children and woman he had been living with.

In Islam, while the gender attraction itself is not sinful—it is part of the fiṭrah with which Allah created human beings. What gives it spiritual value is how it is directed. Islam does not ask people to extinguish attraction, but to discipline it through modesty, lowering the gaze, chastity, sincere intention, and ultimately nikāḥ, the bondage of marriage. When attraction becomes a desire to honour rather than exploit, to commit rather than merely possess, to build a family rather than seek temporary pleasure, it is transformed from a biological impulse into a spiritually meaningful responsibility. 

This is reflected in Qur’an 30:21, where Allah describes the marital bond as a source of sakīnah (tranquility), mawaddah (affection), and raḥmah (mercy). Thus, attraction becomes spiritually elevated when it leads a person toward lawful love, fidelity, sacrifice, care, and responsibility before Allah.

Let us expand the meaning of the 21st verse of Surah 30. Ar Rum (The Romans) and discuss how the bond of marriage becomes a commitment and shared responsibility rather just a casual relationship.

The Verse

In Islam, marriage is far more than permission for a man and woman to live together. Nikāḥ is a moral, spiritual and social covenant through which love, sexuality, companionship and parenthood are placed within responsibility before Allah. This is beautifully captured in Surah Ar-Rūm 30:21.

وَمِنۡ ءَايَٰتِهِۦٓ أَنۡ خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجٗا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَكُم مَّوَدَّةٗ وَرَحۡمَةًۚ إِنَّ ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ

“And among His signs is that He created for you spouses from among yourselves that you may find tranquility in them; and He placed between you affection and mercy. Surely in that are signs for people who reflect.” — Qur’an 30:21

Explanation

1. Three words in 30:21 explain the Islamic philosophy of marriage

The verse identifies three foundations:

• Sakīnah — سَكِينَة: tranquility. A spouse is meant to become a place of emotional security and repose—not simply a sexual partner. Marriage should create the feeling: “Here is someone with whom I belong, before whom I can be vulnerable, and with whom I face life.”
• Mawaddah — مَوَدَّة: affectionate love. This is more than physical attraction. Attraction may initiate a relationship, but mawaddah grows through companionship, loyalty, sacrifice, kindness and shared memories.
• Raḥmah — رَحْمَة: mercy. This may be the most important word as a marriage ages. Beauty changes, health changes, income changes, personalities mature, and hardship comes. When romantic intensity fluctuates, mercy keeps spouses caring for one another.

Classical Qur’anic commentary therefore understands tranquility as one of the purposes of married life, with affection and mercy sustaining it.

There is something striking here: Allah calls this relationship one of His āyāt—His signs. Marriage therefore has a spiritual significance beyond companionship.

2. Why not simply live together if two people love each other?

As mentioned earlier, the trend of living together outside the bond of marriage is on the increase which in fact is tantamount to shirking responsibility.  Islam, though,  does not condemn love or sexual desire. It asks that something as powerful as sexual intimacy be joined to commitment and responsibility.

The Qur’an describes marriage elsewhere as: مِّيثَاقًا غَلِيظًا — mīthāqan ghalīẓā - “a solemn / firm covenant.” — Qur’an 4:21

That expression changes the whole concept. A casual relationship can effectively say: “I want to be with you while our relationship works.” But Nikāḥ says: “I accept responsibilities toward you before Allah.”

Marriage in Islam, therefore, converts desire into responsibility, intimacy into covenant, companionship into family, and parenthood into an acknowledged structure of duties and rights. This is why merely living together is not considered an Islamic substitute for marriage.

3. Islam converts sexual freedom into sexual responsibility

The Qur’an is explicit: “Do not go near zinā (sexual intimacy outside bond of marriage). It is truly a shameful deed and an evil way.” — 17:32

Notice that Allah does not merely say “do not commit zinā” but “do not go near it.” The Qur’an therefore treats sexual morality preventively.

At the same time, Islam does not teach suppression of sexuality. It provides a lawful home for it. The Qur’an describes spouses beautifully: “They are a garment for you and you are a garment for them.” — 2:187. That is a garment covers, protects, beautifies, warms and remains close. That metaphor is very different from treating another human being merely as a source of pleasure.

4. Marriage protects both partners because it creates obligations

The difference between marriage and cohabitation is not merely a ceremony. Nikāḥ creates an openly acknowledged relationship with moral and legal responsibilities concerning matters such as fidelity, maintenance, marital rights, separation, family obligations and the welfare of children.

In other words: Islam does not ask, “Do these two people love each other?” only. It also asks: “Are they prepared to take responsibility for one another?”

Love without responsibility can disappear when circumstances change. Islam attempts to bind affection to ʿahd — covenant and accountability. This is one reason the Qur’an calls marriage a mīthāqan ghalīẓā—a weighty covenant.

5. And what about having children while simply living together?

Children make the argument for responsibility even stronger. The Islamic vision is not merely two adults enjoying each other's company. It looks forward toward the formation of a family across generations.

The servants of the Most Merciful pray: “Our Lord, grant us from our spouses and offspring comfort to our eyes and make us leaders for the righteous.” — Qur’an 25:74

Thus spouse and offspring appear together. A child needs more than biological parents. Ideally, the child needs recognised parenthood, commitment, stability, responsibility, upbringing and a family identity.

And one important qualification should always be made: Islam never assigns the moral wrongdoing of parents to an innocent child. Whatever the circumstances of conception, the child is innocent and deserves dignity, care and compassion. The Qur’anic principle is that one person does not bear another's moral burden.

6. Islam actually tells society to HELP people marry

This point is sometimes overlooked. Allah does not merely command individuals to remain chaste and then leave them alone with the difficulty. The Qur’an tells the community:

“Marry off the unmarried among you… If they are poor, Allah will enrich them out of His bounty.” — Qur’an 24:32

Then immediately it is added: Those unable to marry should remain chaste until Allah enriches them from His bounty. — 24:33

So there are two responsibilities: (1) Individual: protect chastity. (2) Society and families: make marriage easier.

This balance is extremely relevant today.

7. The Prophet ﷺ gave exactly the same practical advice

The Prophet ﷺ has been quoted as telling the young people:

“O young people! Whoever among you can marry should marry, because it helps him lower his gaze and guard his chastity…” And whoever could not yet marry was advised to fast. This is recorded in Ṣaḥīḥ al-Bukhārī 5066.

Notice what the Prophet ﷺ did not propose as the alternative: “Live together first and see whether it works.” Instead, the solution to sexual and emotional need was responsible marriage, while the temporary solution for someone unable to marry was self-restraint.

Please read Hadith of Prophet ﷺ: One who cannot afford to marry is advised to fast (Hadith Prophet Muhammad ﷺ)

Scholarly explanation of the Verse

• Ibn Kathir notes that Allah's mercy is evident in creating spouses from the same human kind, allowing natural harmony and repose between them. He explains mawaddah as love and raḥmah as compassion and kindness that bind husband and wife—for example, love, concern for children and caring for one another. The very fact that two people become so attached is a sign of Allah's wisdom and mercy
• Abul A‘la Maududi 
• Maududi gives perhaps the most sociological explanation. Allah created man and woman with complementary physical, emotional and psychological tendencies so that they seek peace and fulfillment through attachment to one another. This attraction leads them to establish the home, from which family, society and ultimately human civilization develop. He distinguishes mawaddah as the initial attraction/love and raḥmah as the deeper compassionate bond that grows through married life and can become even stronger in old age when youthful passion subsides.
• Maududi's observation is particularly striking: physical attraction may bring a man and woman toward each other, but it is not meant to remain merely sexual. In marriage it develops into a home, companionship and eventually a compassionate attachment in which two people remain together through youth, parenthood, illness and old age.
• Abdullah Yusuf Ali Yusuf Ali emphasizes the remarkable transformation by which the relationship of man and woman becomes a source of rest, tranquility, love and tenderness, especially as they establish a home and raise a family. For him, this special affection between the sexes is part of the natural order created by Allah and differs from ordinary friendship.
• Javed Ahmad Ghamidi Ghamidi emphasizes that Allah created humanity as two sexes with distinctive characteristics but placed such compatibility between them that each finds comfort and repose in the other. Allah implanted love and mercy so powerfully that two individuals are drawn together and can become lifelong well-wishers, sympathizers and companions in happiness and sorrow. For Ghamidi, this remarkable compatibility itself points to one wise Creator.

Thus 30:21 does not present marriage merely as a means for sexual satisfaction or reproduction. Its higher purpose is لِّتَسْكُنُوا إِلَيْهَا — “that you may find tranquility with them.” Sexual attraction belongs to the beginning of the bond; mawaddah and raḥmah are what enable the bond to endure.

How, then, should Muslims encourage marriage today?

Merely condemning young people for relationships will not solve the problem. Muslim families and communities must examine whether we ourselves have made halal unnecessarily difficult while the surrounding culture makes haram extremely easy.

Several changes are especially important.

• Make nikāḥ simpler: Excessive wedding expenses, extravagant functions, impossible financial expectations, social-status requirements and unnecessary demands can postpone marriage for years. The Qur’an itself anticipates the fear of poverty in 24:32 and tells believers not to make poverty an automatic barrier to marriage. A young person should not feel that he or she needs a house, luxury car, enormous savings and a lavish wedding before becoming worthy of marriage.
• Teach marriage as responsibility—not merely romance 
• Young Muslims should learn before marriage about: (1) character and compatibility; (2) communication; (3) sexual ethics; (4) financial responsibilities; (5) rights of husband and wife; (6) conflict resolution; (7) parenting; (8) patience and forgiveness.
• 30:21 is important precisely because it progresses beyond attraction to sakinah, mawaddah and rahmah.
• Parents should become facilitators rather than gatekeepers Parents certainly have legitimate concerns about religion, character and compatibility. But race, caste, family prestige, profession, wealth and elaborate social customs should not become artificial obstacles that leave mature adults unable to marry.
• Stop presenting marriage only as restriction 
• The message should not simply be: “Relationships outside marriage are haram.” 
• The fuller Islamic message is: “Allah has created something far better: a relationship in which love becomes worship, intimacy becomes lawful, loyalty becomes rewarded, children become an amānah, and two people help one another toward Allah.”
• That is much closer to the spirit of 30:21.
• Teaching who to marry as per Islamic dictates This is very important. 
• I have read many  accounts on social media wherein Muslim girls have been living with non Muslim boys and even have children. This is NOT AT ALL ADMISSIABLE for girls in Islam. A Muslim girl must marry a Muslim boy - but even living with a Muslim boy outside marriage and having intimate relation is STRICTLY PROHIBITED.
• This trend is on the increase in India, where Muslim girls marrying Hindu boys is on the increase - which totally forbidden. If such marriages have been brokered then either the boy accepts Islam or the marriage annulled.
• As for Muslim boys, they can marry girls from the people of the Book - but again they cannot live with them outside matrimonial bond and have intimate relations.
• Such things are taking place as parents have failed to impart laws of marriage in Islam to their children. 

Profound difference between cohabitation and nikāḥ

We might summarize it this way:

Cohabitation as a romantic arrangement                 Islamic Nikāḥ

Relationship based primarily on personal choice Relationship entered through covenant

Intimacy precedes formal responsibility         Responsibility legitimizes intimacy

Commitment may remain undefined                 Commitment is explicitly undertaken

Private arrangement between two people         Socially acknowledged family bond

Either partner may avoid defined obligations Rights and obligations accompany the relationship

Focus can remain on the couple                         Marriage opens toward family and children

“We remain while we choose to”                         “We have made a covenant before Allah”

Of course, a marriage certificate by itself does not produce sakīnah. Muslim marriages can also contain selfishness, cruelty or irresponsibility. Qur’an 30:21 is therefore not simply describing what every marriage automatically becomes; it is presenting what marriage is meant to become.

A message particularly relevant to Muslim youth

Perhaps the most effective way to communicate Islam's position today is not: “Marry because otherwise you will be sinful.” Rather: “Do not settle for a relationship in which someone wants your love, companionship, intimacy and perhaps even children, but hesitates to make a covenant of responsibility toward you. Islam considers you worthy of commitment.”

Marriage therefore in Islam means: (1) Accepting duties and taking responsibilities rather than sharing pleasures (2) Taking responsibility to build a future rather than sharing the present only (3) Marriage is to be taken as an honour and not as means to satisfy desires.

And this brings us directly back to 30:21:

• سَكَن — tranquility
• مَوَدَّة — loving affection
• رَحْمَة — enduring mercy

Those three words give us one of the Qur’an’s most beautiful definitions of married life.

A deep reflection

This verse looks at the shared life between the two sexes. People are well aware of their feelings towards the other sex; indeed, they are often preoccupied with this relationship. Very often they are motivated to a certain action but they seldom remember that it is God who created their spouses out of their own kind and gave them emotions and feelings. He it is who has made the relationship between the two a source of physical and emotional comfort, stability, spiritual friendship, and reassurance for both. The gentle Qur’ānic expression of this relationship profoundly inspires our hearts: “so that you might incline towards them, and He engenders love and tenderness between you.”

“In this there are clear signs indeed for people who think.” When people think and reflect, they appreciate the divine wisdom in creating each of the two sexes in such a way that is complementary to the other, providing fulfilment for natural needs whether psychological, mental or physical. Thus both incline towards each other and find comfort and stability, tenderness and reassurance, love and compassion. This is so because God has made the physical and mental constitution of each naturally inclined to fulfil the needs of the other, while their meeting and union ensures the beginning of a new life for a new generation.

Islam therefore does not regard marriage as an unnecessary piece of paper added to love. It regards marriage as the covenant that transforms love into accountable companionship and provides a protected home for intimacy, family and future generations.

And perhaps the challenge for Muslims today is twofold: teach the sanctity of nikāḥ—but at the same time remove the cultural extravagance and unnecessary obstacles that make young people afraid of 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.

For an Overview / and more selected verses from Sürah Ar Rum, please refer to our exclusive reference post on Sürah (30) ’Ar-Rūm (The Romans), 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 | 5 | 5 | Role of "Good" Muslim women in their Marriage |

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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One of the Qur’an’s most striking passages where World History becomes a Lesson in Faith

Libraries around the world are rack full of books on history - telling us the stories of the people and civilizations that no more exist and also analyses about causes of their doom. We also walk through ruins of older civilizations for sight seeing as tourists - yet not really pondering over why they are no more. We may even read the religious scriptures, but never really digging to know why we are told stories of the past. When the Romans were defeated at the hands of the Persians in the 7th century, many thought it was the doom of the Byzantines - yet Al Qur'an told to wait and see who is victorious and who is vanquished. This is was mentioned in Al Qur'an, Surah Ar Rum in its initial opening verses and a prediction was made that the Byzantine will rise again - many read it with fingers crossed.

Surah Ar-Rūm 30:6–7 of Al Qur'an follows immediately after the remarkable prediction that the defeated Romans would recover and that the believers would rejoice. These two verses then move from the historical prediction to a much deeper question: Why do people so often misread history and life? The Qur’an answers: because they frequently know only what is visible and immediate, while remaining unaware of life's ultimate meaning and destination.

Let us expand the meaning of these two verses, connecting with the earlier 2-5 verses and ponder over how Al Qur'an tells to think beyond what is apparent - that is reading history of events of the past which become a lesson in faith for believers who strive to know.

The Verses

وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ۝

يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ

“It is Allah's promise. Allah never fails in His promise, but most people do not know. They know only the outward aspects of this worldly life, but of the Hereafter they are heedless.” — 30:6–7

Explanation

1. What is the immediate context?

This passage is to be read in conjunction with the initial four verses of Surah Ar Rum for Verses 2–5 that had just announced something that appeared politically improbable: the Romans, despite their severe defeat, would regain victory within a few years, exactly as predicted in Al Qur'an. 

Verse 6 then declares: وَعْدَ اللَّهِ — “The promise of Allah.”

The point is that human beings looked at the visible political situation and drew conclusions from it, whereas Allah knew the entire course of events. What looked permanent was actually temporary.

Verse 7 then explains the deeper problem:

يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا  They know the ẓāhir—the outward, apparent, immediately visible side—of worldly life.

So there is a beautiful connection between verses 2–7:

People saw Roman defeat.

Allah knew the coming reversal.

People saw the present.

Allah knew the future.

People understood the surface.

They did not understand the deeper reality.

That is why verse 7 is much more than a criticism of materialism—it explains why human judgments about life and history can be so shallow.

2. What does “they know the outward aspect of worldly life” mean?

The Qur’an does not condemn knowledge of worldly affairs. It does not criticize medicine, engineering, commerce, agriculture, science, technology, economics, or political knowledge. Rather, the criticism is directed at something different: Knowing how the world works while forgetting why we are here.

A person may understand: (1) how to make money, (2) how markets work, (3) how technology works, (4) how to build cities, (5) how to manipulate public opinion, and (6) how to acquire political power. And yet may still not ask:

• Why was I created?
• What is right and wrong?
• What happens after death?
• Before whom am I accountable?

That is the distinction of 30:7 that encourages believers with  a quest for knowledge to dig in, rather than being satisfied what is apparent and temporary.

Scholarly Interpretation

1. Ibn Kathir's interpretation

Ibn Kathir gives a particularly striking explanation. He says that many people can be extremely intelligent and skillful in acquiring worldly livelihood and managing worldly affairs, while remaining almost completely unaware of what will benefit them in the Hereafter. He cites Ibn ‘Abbas as explaining that such people understand the construction and affairs of worldly life while remaining ignorant concerning religion.

Ibn Kathir also records a famous observation attributed to Hasan al-Basri: a person may possess such precise worldly expertise that he can assess a coin almost instantly, while not knowing how to perform his prayer properly.

The contrast is powerful. The Qur’an is not saying: “They know nothing.” - It is saying: “They know a great deal—but about only one dimension of existence.”

2. Maududi's interpretation

Maududi emphasizes the word “outward.” He notes: "Although there are plenty of Signs and evidences which point to the Hereafter, and there is no reason why one should be heedless of it, yet the people are being heedless of it due to their own short-sightedness. They only see the apparent and the outward aspect of the worldly life and are unaware of what is hidden behind it; otherwise there has been no slackness on the part of God to warn them of it. "

This is a profound distinction: (1) Information is not necessarily wisdom. (2) A person may know thousands of facts and still misunderstand the meaning of existence.

Maududi connects this directly with the following verse, 30:8: “Do they not reflect within themselves?”

His argument is that human moral freedom, conscience, responsibility, and the purposeful structure of creation all point toward accountability beyond this life.

So 30:7 diagnoses the disease: heedlessness. - And 30:8 prescribes the remedy: reflection.

3. Yusuf Ali's insightful reading

Yusuf Ali translates the verse: “They know but the outer (things) in the life of this world: but of the End of things they are heedless.”

His commentary stresses that human beings can be deceived by the outward appearance of events because their deeper reality may be completely different. Something that presently appears disastrous may eventually produce unforeseen good.

That fits beautifully with the Romans mentioned immediately before. Their defeat looked catastrophic. 

But defeat was not the end of their story. Therefore, do not confuse: What you currently see, with the complete reality known to Allah.

6. Ma‘ariful Qur’an

Ma‘ariful Qur’an makes the verse very practical. It explains that the people addressed could be highly knowledgeable about worldly matters—such as trading, what to purchase, where to buy, where to sell, and how to conduct their economic affairs—yet remain negligent regarding the Hereafter.

Again, the criticism is not their business expertise. The tragedy is that they devote enormous intelligence to temporary existence while giving little attention to permanent existence.

Why is 30:7 extraordinarily relevant today?

Perhaps it is even easier for us to understand this verse today.

• Humanity knows extraordinary amounts about the ẓāhir of existence.
• We can study distant galaxies.
• We can map genomes.
• We can perform complex surgery.
• We can communicate across continents almost instantly.
• We can build artificial intelligence systems capable of processing enormous amounts of information.
• None of this contradicts the Qur’an. Knowledge itself is a blessing.

But 30:7 poses another question: Has our moral and spiritual understanding grown at the same rate as our technological knowledge?

• We may know how to prolong life, yet rarely ask what life is for.
• We may know how to accumulate wealth, yet fail to ask whether it was earned lawfully.
• We may know how to communicate instantly, yet not know whether what we communicate is truthful.
• We may know how to build powerful weapons, yet not possess the moral wisdom to decide when power should be restrained.
• We may know how the universe functions, yet never ask what its existence tells us about its Creator.

This is precisely the danger of knowing the ẓāhir while neglecting the Ākhirah.

A warning particularly relevant to success

Verse 7 becomes even more powerful when applied personally. A person may have:

• degrees,
• wealth,
• business success,
• social status,
• professional recognition,
• property and influence.

The world may call him successful.

But 30:7 quietly asks: Successful according to which measurement?

If a person has mastered everything necessary for this world but has made no preparation for meeting Allah, the Qur’an challenges whether that can ultimately be called wisdom.

This connects with the Qur’anic idea of Falāḥ—true success. Worldly achievement is valuable, but it becomes complete only when it serves our ultimate success.

The verse is not asking Muslims to abandon the world

This clarification is essential. 30:7 should never be interpreted as encouraging Muslims to become scientifically, economically, technologically, or intellectually backward.

In fact, quite the opposite. The Qur’an repeatedly commands observation and reflection upon creation.

The problem is not: knowing dunya. - The problem is: knowing only dunya.

A balanced believer seeks excellence in both.

• He studies the world because it is Allah's creation.
• He works because responsibility is part of faith.
• He earns because lawful livelihood matters.
• He develops knowledge because knowledge benefits humanity.

But throughout all of this he remembers: This world الدُّنْيَا is temporary and the Hereafter الْآخِرَة is permanent. That is Worldly knowledge tells us how to live here. Revelation tells us what to live for.

A lesson about today's news and politics

The connection with verses 2–6 also offers another very contemporary lesson.

• We constantly see: wars, elections, political crises, economic collapses, military victories, technological competition and changing world powers.
• From today's headlines we often conclude:
• “This country will always dominate.”
• “These people will never recover.”
• “This situation can never change.”

However, Surah Ar-Rūm began precisely by challenging that mentality.

• The apparently defeated Romans recovered.
• Therefore the believer should analyze events intelligently—but never worship the visible balance of power.
• Because: لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ “The command belongs to Allah before and after.” — 30:4
• The believer recognizes political reality without mistaking political reality for ultimate reality.

The relationship between 30:6 and 30:7 is therefore profound

• 30:6: Allah's promise is certain—but most people do not know.
• 30:7: What they do know is largely the outward dimension of worldly life.

This contrast almost reads like a diagnosis of humanity: We often know remarkably much about what is temporary, while knowing remarkably little about what is ultimate.

And that gives these verses their enduring relevance. The Qur’an is not asking us to know less about the world. It is asking us to see more than the world.

We may learn, build, discover, work and prosper—but never become so fascinated with the surface of life that we forget where life is ultimately taking us.

Reflecting deeply on these two verses takes time to really understand the Divine Wisdom behind - yet when we go deeper into their meaning, a clear reality starts to unfold and we find that interpreting world history becomes a lesson in faith for us. This in fact is the purpose of verses like this is to encourage us to think beyond what is apparent and ponder over what lies in the Divine Wisdom.

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.

For an Overview / and more selected verses from Sürah Ar Rum, please refer to our exclusive reference post on Sürah (30) ’Ar-Rūm (The Romans), 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

Fitrah (فِطْرَة) in Islam: A theological concept compared with the computer motherboard

Every member of the younger generation is well versed with the word "motherboard" - the foundation of a computer. Today, we will use the motherboard as a simple analogy to understand a theological concept based on the Arabic terminology "Fitrah" which is foundation of Islam and then will expand the meaning of Fitrah and reflect over its significance in Islam as the subconscious & instinctive awareness of Oneness of God (Tawhid).

To understand Fitrah, let us begin using a simple analogy of comparing it with the modern usage of word motherboard.

Relationship with Computer Motherboard and Fitrah in Islam

• The Computer Motherboard: Let us first understand what a computer motherboard is and how it functions. The computer motherboard comes from the factory with a specific design and architecture. It is built to support certain functions and has the capacity to connect components and operate correctly. The design exists before any software is installed.
• The Fitrah in Islam: In Islam, humans are created with a built-in fitrah. Fitrah is the original disposition Allah placed within us. It includes a natural capacity to recognize truth, seek meaning, appreciate morality, and turn toward God.
• Correlation
• Both the motherboard and Fitrah have fixed basic functions and capabilities. However, to use these specific to  our requirement, we need software. The software made to run the computer are countless and can be even tailor made to our specific work requirement. Likewise, culture, upbringing, and experiences are like the "software" installed later as far the Fitrah in Islam is concerned.
• That is why the Prophet ﷺ said every child is born upon fitrah, then external influences shape their beliefs and practices.

With this premise in view and general understanding of the terminology of Fitrah, let us turn to AL Qur'an and see how and why this word is used.

The verse Al Quran Surah Ar-Rum 30:30

"So direct your face toward the religion, inclining to truth—the fitrah of Allah upon which He has created mankind. There is no changing the creation of Allah. That is the upright religion, but most people do not know."

What is fitrah?

Now let us define what The Arabic word Fitrah (فِطْرَة) is. It comes from a root meaning "to originate," "to create," or "to bring forth." In Islamic thought, fitrah refers to the innate disposition with which Allah created human beings.

Classical scholars explain fitrah in slightly different but complementary ways:

• An innate recognition that there is a Creator.
• A natural inclination toward truth and worship of God.
• An inborn moral awareness that distinguishes good from evil.
• A disposition capable of accepting Islam when not distorted by external influences.

Fitrah does not mean that every person is born consciously knowing Islamic theology. Rather, it means human beings possess a natural orientation toward One True God, the sole creator of the entire universe and what all is contained therein, and truth. That is while the soul is naturally inclined toward goodness, external influences such as parents, culture, education, and society can shape a person's beliefs and sometimes cloud or suppress their original Fitrah.

Ibn Kathir emphasizes that "Allah created mankind upon a pure, uncorrupted natural constitution. At our core, humans are hardwired to believe in a Creator and acknowledge His singularity." The term Al-Fitrah here is equated directly with the religion of Islam (the straight, upright path). Fitrah thus is the spiritual equivalent of human instincts; just as the body has physical needs, the soul has a natural craving for truth and divine connection.

The most famous hadith on fitrah: 

• Sahih al-Bukhari and Sahih Muslim narrate that the Prophet ﷺ said: "Every child is born upon fitrah, then his parents make him a Jew, Christian, or Magian..."
• Scholars understood this to mean that the original human disposition is receptive to faith in God, while environment, culture, and upbringing shape later beliefs.

Other Quranic verses related to fitrah: Although the word fitrah itself appears explicitly in 30:30, several verses express related concepts:

• The covenant verse (7:172): 
• Allah describes taking testimony from the descendants of Adam: "Am I not your Lord?" They said, "Yes, we testify."
• Many scholars connected this verse to the idea that humans possess a deep-rooted awareness of their Creator.
• The signs within ourselves (41:53):
• "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth."
• This verse suggests that both the external world and human nature point toward God.
• Turning to God in hardship (10:22–23, 29:65)
• The Quran repeatedly describes people who call upon God sincerely when facing danger, even if they neglect Him during times of ease. 
• Scholars often cite this as evidence of an innate inclination toward God that emerges when worldly distractions are removed.
• Human creation in the best form (95:4)
• "We have certainly created man in the best stature."
• This reflects the dignity and noble potential built into human nature.

How does fitrah relate to Da'wah (inviting non Muslims to Islam)?

A key implication of fitrah is that dawah is not viewed merely as giving people a new idea. Rather, it is often described as reminding people of something already embedded within them.

The Quran frequently describes the Prophet ﷺ as a "reminder" rather than someone forcing belief. For example: "So remind, for you are only a reminder." (88:21)

The dawah approach built on fitrah is therefore:

• Appeal to reason.
• Appeal to conscience.
• Appeal to the human search for meaning.
• Remove misconceptions about Islam.
• Invite rather than compel.

The assumption is that truth resonates with fitrah when presented clearly and sincerely.

How can one discuss fitrah with non-Muslims?

It's important to recognize that fitrah is ultimately a theological concept. You generally cannot "prove" it in the same way you prove a mathematical theorem. Instead, Muslims often explore questions that fitrah seeks to explain:

1. The universal search for meaning

• Across cultures and history, humans have sought (1) Purpose, (2) Morality, (3) Transcendence, (4) Worship
• Why is this tendency so widespread?

2. Objective morality

• Many people intuitively feel that (1) Murder is wrong. (2) Justice is good. (3) Compassion is noble.
• A fitrah-based discussion asks where these deep moral intuitions come from.

3. The question of God

• Many people, even those without religious training, naturally ask: (1) Why do we exist? (2) Why is there something rather than nothing? (3) Is there a Creator?
• Islam sees this questioning itself as consistent with fitrah.

4. Personal experience

Many converts to Islam describe a feeling that Islamic teachings "made sense" or resonated deeply with something they already felt but could not articulate. Muslims often interpret such experiences as fitrah responding to truth.

A balanced dawah approach

The Quran's approach combines several elements:

• Rational argument.
• Reflection on nature.
• Moral reflection.
• Historical examples.
• Spiritual invitation.

For example, when speaking with non-Muslims, one can discuss:

• The existence of God.
• The order and intelligibility of the universe.
• The human longing for meaning.
• The Prophet Muhammad ﷺ and the Quran.
• The Islamic understanding of purpose and accountability.

At the same time, the Quran teaches: "There is no compulsion in religion." (2:256)

The goal of Da'wah is to present the message clearly, respectfully, and sincerely. From an Islamic perspective, guidance ultimately comes from Allah, while the caller's role is to communicate truth with wisdom and good character.

As many scholars have noted, one of the strongest demonstrations of fitrah in dawah is not merely argumentation but the visible embodiment of Islamic virtues—honesty, justice, mercy, humility, and integrity—because these qualities often resonate with people's innate moral sense.

How can we correlate fitrah with motherboard

Now coming back to our initial premise and by using computer motherboard as an analogy to understand the theological Islamic concept of Fitrah, as long as we remember that every analogy has limits.

A simple analogy Think of a computer motherboard:

• It comes from the factory with a specific design and architecture.
• It is built to support certain functions.
• It has the capacity to connect components and operate correctly.
• The design exists before any software is installed.

Similarly, in Islamic thought:

• Humans are created with a built-in fitrah.
• Fitrah is the original disposition Allah placed within us.
• It includes a natural capacity to recognize truth, seek meaning, appreciate morality, and turn toward God.
• Culture, upbringing, and experiences are like the "software" installed later.

A deeper comparison

            Motherboard                                     Fitrah

    Hardware design                                 Innate human nature

    Factory default state                             Original disposition created by Allah

    BIOS/Firmware settings                     Basic moral and spiritual orientation

    Software installed later                     Family, culture, education, ideology

    Malware can corrupt behavior             Sin, desires, false beliefs can obscure fitrah

    System reset can restore defaults           Repentance, reflection, guidance can reconnect a person with

                                                                   fitrah

Why this analogy can be useful in dawah

Many people today understand technology better than theology.

You might say: Islam teaches that humans are not born as blank slates. Just as a motherboard comes with an intended architecture, human beings come with an intended nature. We are "wired" to seek meaning, truth, morality, and ultimately our Creator.

This captures the Islamic idea that religion is not something completely foreign imposed on humanity; rather, it corresponds to something already present within human nature.

What happens where the analogy breaks down

Although we have tried to correlate a theological concept with the man made machine device purely as an academic discussion, many may argue that these two are can not be correlated for the reason of human limitation in designing a "machined creature" and unlimited powers and creativity of the Creator of the universe in front of which a motherboard is not an atom of the entire universe. This discussion is to agitate our minds and we must reflect over this correlation to ponder of the Divine wisdom, which many have tried to undermine.

But human mind, which is similar to a circuit board made of flesh has intellect ('aql), free choice (ikhtiyar) and can follow or resist their fitrah. And above all, is morally accountable.

So fitrah is not a deterministic program that forces belief in God. It is more like an innate orientation or compass. A compass points north, but a person can still choose to walk in another direction.

An even more accurate technology analogy

Instead of a motherboard, some scholars might prefer the analogy of a factory-installed operating system:

• The system comes with default settings.
• Over time, files, applications, and even malware can be added.
• The original system is still underneath, though it may become obscured.
• A reset can restore the intended configuration.

Likewise, Islam teaches that sins, desires, social conditioning, and false beliefs can cloud the fitrah, but they do not necessarily destroy it. This is why the Quran repeatedly calls people to remember, reflect, and return, rather than suggesting they must acquire an entirely new nature.

When the Quran says "There is no altering the creation of Allah," Ibn Kathir explains that this original nature is fundamentally perfect and true. While external societal, cultural, or environmental factors can cover, corrupt, or alter a person's behavior, the underlying spiritual core can never be completely removed or replaced. Unlike the motherboard whose entire orientation changes with change of processor, RAM, the graphic card, the core of the human soul can never be changed. The Fitrah stays inside the human body and no amount of distraction or even the change of brain and heart can replace it from human body. One may get disoriented like atheists, idolaters and those who believe God is not one but many, the inner and pure call remains intact. Those who turn back from the misleading path, repent and seek Divine forgiveness, find out that they are returning to the call which all along has been calling back to them to their Lord - the Only One God.

This also connects nicely to Quran 30:30: Islam presents itself not as something alien to human beings, but as something that aligns with the way Allah originally created them. The message of dawah, therefore, is often described as awakening or uncovering what is already embedded in the human soul.

Disclaimer: This post is published only for an academic reflection to show that Fitrah is embedded into every human beings whose linkages connect him to his Creator - whether he is aware of it or not. However, those who reflect over Fitrah, would find this linkage as an eye opener which may nullify many a man made myths and concepts.

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.

For an Overview / and more selected verses from Sürah Ar Rum, please refer to our exclusive reference post on Sürah (30) ’Ar-Rūm (The Romans), 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

A deeply reflective verse of Al Qur’an about spiritual blindness

There are two type of the blind: One who is physically blind, but has his spiritual receptiveness to the truth and guidance, the other type of blind is the one who can see everything around him, yet his spiritual receptor are closed which cannot let the guidance and truth pass through and reach the heart and mind to understand the true reality of life. Today we share a deeply verse from Al Qur'an which is about spiritual blindness, guidance, human limitations, and the nature of receptivity to truth.

The Verse

Surah Ar-Rum 30:52.

فَإِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ

“Indeed, you cannot make the dead hear, nor can you make the deaf hear the call when they turn away retreating.” 

This teaches that guidance cannot reach hearts that deliberately close themselves to truth; it asks us to keep our hearts spiritually alive, humble, receptive, and sincere before Allah rather than becoming morally and spiritually “dead.” Let us find out how:

Context of the verse

Before we expand this verse, let us briefly say what Surah Ar-Rum discusses in general. The surah talks about the:

• Signs of Allah in creation
• Rise and fall of civilizations
• Human arrogance
• Denial of truth
• Resurrection and accountability

Around this verse, Allah consoles the Prophet ﷺ because in the initial and formatting stage of new found religion of Islam, many people were stubbornly rejecting the message despite clear signs - while Prophet Muhammad ﷺ desperately wanted people to believe and be saved. Thus to console His prophet, Allah tells him: Guidance cannot penetrate a heart that has closed itself.

In his Tafsir Ibn Kathir, the renowned scholar interprets Surah Ar-Rum (30:52) as a metaphor for the spiritual blindness and deafness of the disbelievers, explaining that guiding them to the truth is impossible for humans and rests entirely on the will of Allah.

What does “the dead” mean here?

although, a mention of the dead and deaf is made in this verse, this is not primarily about physically dead people. Let us find out why the men with closed hearts and ears are exclusively mentioned:

• Classical scholars / mufassirūn explain that “The dead” mentioned in the verse are those with spiritually dead hearts.
• Meaning by Hearts that are numb to truth and corrupted by arrogance, ego, desires. A people who refuse reflection.
• That is Al Qur’an often uses “death” metaphorically for a dead heart is a heart without spiritual awareness. These are the people who see things and creations of Allah, yet fail to reflect on the why of these creations and about the the One who created this in the first place.

Ibn Kathir notes that just as a person cannot physically make the dead in their graves hear the voices of the living, the Prophet Muhammad (PBUH) could not force those who reject the truth to hear and understand his message.

Sayyid Abul Ala Maududi notes that these are those people whose consciences have become dead, whose moral selves have become devoid of life, whose self-worship and stubbornness and obstinacy have destroyed their capacity to understand and accept the Truth.

Who are "The deaf when they turn away”

This is very psychologically precise. Here those people are mentioned who are not merely deaf - but deaf while turning away from listening to the truth. This includes deliberate refusal and avoidance with the sole intent of unwillingness to listen.

Ibn Kathir emphasizes the phrase "when they show their backs, turning away," noting that these individuals actively choose to retreat and flee from the divine message, making their own hearts hardened.

Sayyid Abul Ala Maududi notes "The deaf"  are those who have put locks on their minds and hearts so that they do not understand anything although they hear everything; then, when such people also try that the message of the Truth should not at all eater their ears, and they should avoid and keep away from the inviter, nobody can make them hear and understand anything.  

What is being pointed here is that the problem is not lack of evidence - The problem is unwillingness to receive truth.

What is Allah teaching the Prophet ﷺ?

Allah is teaching several profound lessons:

1. You cannot force guidance

• Even the Prophet ﷺ could teach, remind and warn.
• But he could not control hearts and force faith into non receptive hearts.
• This is a major Qur’ānic principle: Guidance ultimately belongs to Allah.
• Sayyid Abul Ala Maududi notes that "It is not for the Prophet that he should help and guide the blind by the hand to the the right way all through the life. He can only show guidance to the right path. But guiding those whose mind's eyes have been blinded and who do not at all see the way that the Prophet tries to show them, is not within the power of the Prophets."

2. Truth requires receptivity

• That is A person may hear words physically - but not absorb them spiritually
• The Qur’an here thus distinguishes between hearing sound and hearing truth

3. Some people become spiritually numb

Repeated rejection of truth hardens the heart. And eventually a stage comes when reminders no longer affect them for the dominance of ego weakens their conscientiousness. This is spiritual “death.”

What does this verse ask of Us today?

This verse is not only about others — it asks us to examine ourselves.

• Are our hearts alive? That is do we still:
• Feel moved by Qur’an?
• Reflect?
• Repent?
• Feel moral discomfort when wrong?
• Or have we become spiritually numb?
• Are we truly listening?
• Many people consume information constantly - but avoid transformative truth.
• The verse asks: Are we listening sincerely, or only defending our desires?
• Do we force people harshly?
• The verse teaches balance in Da'wah. That is convey truth sincerely - but do not become arrogant or coercive.
• This is for the reason that hearts are not controlled by humans.
• Modern relevance
• Today people are surrounded by: noise distractions ideology and entertainment.
• This can create: (1) spiritual deafness, (2) Not lack of intelligence — but inability to hear deeper truths.

Connection with other Qur’ānic verses

This theme appears throughout the Qur’an, mentioned herein under:

• 2:18: “Deaf, dumb, blind — they will not return.”
• 35:22: “You cannot make those in the graves hear.”
• 50:37: “Indeed in that is a reminder for whoever has a heart or listens while present in mind.”

The issue is presence of heart.

A very deep insight

This verse teaches that disbelief is often not merely intellectual. It can become psychological, moral and spiritual.

A person may reject truth because of ego, pride, attachment to tribal and ancestral beliefs, personal desires and above all fear of change. This is why the Qur’an speaks so much about the heart, not only the mind.

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.

For an Overview / and more selected verses from Sürah Ar Rum, please refer to our exclusive reference post on Sürah (30) ’Ar-Rūm (The Romans), 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