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.

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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

Al Qur'an: Selected verses from Sürah (30) ’Ar-Rūm (The Romans)

In our series of posts on Selected verses from Selected Surahs of AL Qur'an, we share today the selected surahs from the 30th Surah of Al Qur'an labelled as Surah ’Ar-Rūm (The Romans (Arabic: الروم). The Surah consisting of 60 verses (āyāt) is part of the Juzʼ 21 having six Rukus.

The Surah was revealed during the stay of Prophet Muhammad in Makkah. This surah is remarkable because it connects faith with real historical events, showing that world history unfolds under divine control, not blind chance, for its central historical reference being the defeat and later victory of the Byzantine (Roman) Empire, as predicted in this Surah.

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

| Historical Background | Exegesis |

Herein under we will only present a condensed overview of the entire Sūrah, for the scope of this post is to only to introduce the Sūrah and provide links to some of the selected verses from this Sūrah for selective reading / references. The following bird eye view includes the context, major themes and subjects and lessons that we can learn from this Sūrah, followed by references to  some of the selected verses already published.

Period of Revelation

The period of the revelation of this Surah is determined absolutely by the historical event that has been mentioned at the outset. It says: "The Romans have been vanquished in the neighboring land." In those days the Byzantine occupied territories adjacent to Arabia were Jordan, Syria and Palestine, and in these territories the Romans were completely overpowered by the Iranians in 615 A. D. Therefore, it can be said with absolute certainty that this Surah was sent down in the same year. This was the same year in which the migration to Habash took place.

Readers may open our earlier post: Historical Background of revelation of Surah ’Ar-Rūm, in order to have a peep of the time when this Surah was revealed for better understanding of the Surah itself.

 Core significance of Surah Ar-Rūm

Allah governs history, nature, and human hearts; faith is aligned with reality, not detached from it. 

Some of the Important Verses of the Surah with brief explanation

• A unique Qur’anic prophecy (30:2–4)
• The Verse: The Romans have been defeated… but after their defeat they will overcome, within a few years.”
• Why this is significant: At the time, the Romans’ defeat seemed final, but the Qur’an publicly predicted their comeback and the prophecy was fulfilled within the stated timeframe
• Lesson: What looks irreversible to humans is never beyond Allah’s power.
• Today’s relevance: (1) Decline is not destiny, (2) Political or moral collapse is not permanent, and that (3)Hope must be anchored in Allah, not trends
• Victory and defeat are moral tests, not proof of truth (30:4–5)
• The Verse: “On that day the believers will rejoice—by the help of Allah.”
• Muslims rejoiced not because Romans were perfect. But because truth is not tied to immediate power.
• Lesson: Do not judge right and wrong by who is winning.
• Human shortsightedness (30:6–7)
• The Verse: “They know what is apparent of worldly life, but of the Hereafter they are heedless.”
• A timeless diagnosis: People master economics, politics, technology, yet neglect ultimate purpose and accountability
• Signs of Allah in nature and society (30:8–27)
• Surah Ar-Rūm repeatedly uses the phrase: “ومن آياته” – “And among His signs…”
• These signs include: (1) Creation of humans, (2) Diversity of languages and colors (30:22), (3) Love and mercy between spouses (30:21), and (4) Sleep, rain, life after death
• Lesson: Faith is rooted in reflection, not blind belief.
• Marriage as a spiritual sign (30:21)
• “He created for you spouses… and placed between you affection and mercy.”
• Significance: Marriage is not merely social, rather it is a sign of divine design. 
• Fiṭrah – the natural moral compass (30:30)
• The Verse: “Adhere to the fiṭrah of Allah upon which He created mankind.”
• This verse means Islam aligns with human nature, while corruption comes from deviation, not religion
• Corruption as a human-made problem (30:41)
• The Verse: “Corruption has appeared on land and sea because of what people’s hands have earned.”
• A striking contemporary verse points towards Environmental damage, Social breakdown and Moral decay.
• Lesson: Crises are warnings, not accidents.
• Patience and long-term vision (30:60)
• The verse: “So be patient. Indeed, the promise of Allah is true.”
• This closes the surah by returning to its opening theme which tells that History moves slowly and the Truth prevails eventually

Surah Ar-Rūm teaches that Allah governs history and nature, worldly success is temporary, faith aligns with human nature, and patience anchored in divine promise is the key to navigating turbulent times.

Lessons for us today (in brief)

• Do not despair during decline
• Do not idolize power or progress
• Reflect on nature as a path to faith
• Protect fiṭrah in personal and social life
• See crises as moral wake-up calls
• Trust Allah’s timing

Selected verses explained

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

• Verse 9: Have they not traveled through the land and observed how was the end of those who disbelieved?
• Verse 19: It is Allah Who brings forth the living from the dead and brings forth the dead from the living
• Verse 41: When does Evil become rife on land and sea
• Verse 52: A deeply reflective verse of Al Qur’an about spiritual blindness 
• Verse 60: Three verses which together form a complete Qur’anic framework for faith, Da'wah, and inner strength

In time we shall add more selected verses from this Surah for better understanding and awareness.

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.

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

Have they not traveled through the land and observed how was the end of those who disbelieved?

The universe in general and our earth in particular was made by Allah for us to ponder over the why of such creation and also the fate of those who disbelieved in these creations to negate the presence of the Divine Being, the sole Creator and Administrator.

In Qur'an, a number of verses draw the attention of its readers the fate of those who were once the mightiest, towering in stature and considered them as so powerful that could not be subdued. If we travel around the world, we find man made structures that leave us in awe as these structures could not have been made by ordinary humans. Those who built these were given extraordinary powers and built to structure mighty columns cutting through rocky mountains. Yet their arrogance made them vanish as the Divine wrath fell on them for disbelieving their Creator.

In the Qur'an, it has been reminded to man a number of times to travel through land and see how arrogance of people of earlier times led them to destruction, leaving only traces of their giant structures as a warning for the people who would follow to learn a lesson and believe in their Creator. These were the people who denied the messengers sent to them and mocked them as was Prophet Muhammad ﷺ was mocked. One such verse is shared herein under:

اَوَلَمۡ يَسِيۡرُوۡا فِى الۡاَرۡضِ فَيَنۡظُرُوۡا كَيۡفَ كَانَ عَاقِبَةُ الَّذِيۡنَ مِنۡ قَبۡلِهِمۡ​ؕ كَانُوۡۤا اَشَدَّ مِنۡهُمۡ قُوَّةً وَّاَثَارُوا الۡاَرۡضَ وَعَمَرُوۡهَاۤ اَكۡثَرَ مِمَّا عَمَرُوۡهَا وَجَآءَتۡهُمۡ رُسُلُهُمۡ بِالۡبَيِّنٰتِ​ ؕ فَمَا كَانَ اللّٰهُ لِيَظۡلِمَهُمۡ وَلٰـكِنۡ كَانُوۡۤا اَنۡفُسَهُمۡ يَظۡلِمُوۡنَ ؕ‏

“Have they not traveled through the land and observed how was the end of those before them? They were greater than them in strength, and they cultivated the earth and built it up more than they have built it up. And their messengers came to them with clear proofs. And Allah would not ever have wronged them, but they were wronging themselves.” (Surah Ar-Rum, 30:9)

The verse is found in multiple places in the Qur'an, such as in Surah Yusuf (12:109), Surah Al-Hajj (22:46), and others, with slight variations. 

"Have they not traveled through the land and observed how was the end of those before them? " As per historians and scholars, this is a reference to the ‘Ād, the Thamūd, the people of Lot (sws) and Madyan who continued to persist on their denial even after the truth had been conclusively conveyed to them by God’s messengers and were ultimately destroyed. After directing attention to the arguments found within human beings and those outside them, the Qur’ān generally directs attention to the incidents of worldly reward and punishment which were faced by ancient nations of Arabia.

This verse serves as a reminder to reflect upon history and the fate of past nations who disobeyed Allah's commands, rejected His messengers, and lived in arrogance. Through this reflection, the Qur'an calls people to recognize the consequences of disbelief, arrogance, and heedlessness.

Key Points of Reflection

• Travel and Observation: The Qur'an encourages people to travel and observe the remnants of past civilizations, such as the ruins of Aad, Thamud, and Pharaoh’s empire. These civilizations were advanced, powerful, and prosperous, but their arrogance and disobedience to Allah led to their downfall.
• Arrogance and Disobedience: The verse emphasizes that the destruction of these nations was due to their own actions—arrogance, corruption, and rejection of divine guidance. Despite being more powerful and resourceful, their might could not save them from Allah's punishment.
• Role of Messengers: The messengers were sent with clear signs and warnings, but these nations chose to ignore them, leading to their ultimate ruin. This is a warning to contemporary and future generations to heed the message of the Qur'an and follow its guidance.
• Allah’s Justice: The verse stresses that Allah does not wrong anyone. Instead, people bring about their own ruin through their actions and choices. “And your Lord is not unjust to His servants.” (Surah Fussilat, 41:46)

Relevance and Lessons

• Learning from History: History is filled with examples of civilizations that rose and fell. Observing their rise and fall reminds us of the transient nature of worldly power and wealth. This teaches humility and submission to Allah.
• Warning Against Arrogance: No amount of strength, knowledge, or wealth can protect against Allah’s decree. True success lies in obedience and submission to Him.
• Accountability: The verse reminds believers that everyone will be accountable for their actions, just as past nations were.
• Encouragement to Travel and Reflect: Exploring historical ruins and understanding their lessons fosters a deeper connection with Allah’s guidance and the reality of His justice.

Hadith Connection

The Prophet Muhammad (peace be upon him) emphasized learning from the past. He said:

“The wise person is the one who holds himself accountable and works for what comes after death, and the foolish person is the one who allows his desires to control him and places false hope in Allah.” (Tirmidhi)

This hadith complements the verse by urging reflection on consequences and accountability, encouraging believers to act wisely.

The verse serves as a powerful reminder of the consequences of rejecting Divine guidance and the importance of humility and faith in Allah. It invites reflection on the signs of history, urging humanity to avoid the mistakes of past nations and turn to Allah for guidance and success.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

Photo | Tafsir References: | 1 | 2 | 3 | Input has also been taken from ChatGPT for expanding the meaning of the verse

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

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

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

When does Evil become rife on land and sea

This universe was created by Allah and well provisioned for man to live in peace and thank Allah for being blessed with so much around him to live a comfortable life in complete gratitude to Allah. But the machinations of Evil are too lucrative for the man to sway away from the path shown by Allah and get distracted to lewdness and sinful life. It is because of these bad deeds of the man that Evil becomes strife on land and sea and man drown in depths of ignorance, self damage and nuisance for others.

We share today the 41st verse of Surah 30 Ar Rum which explains how evil spreads due to man's own deeds:

ظَهَرَ الۡفَسَادُ فِى الۡبَرِّ وَالۡبَحۡرِ بِمَا كَسَبَتۡ اَيۡدِى النَّاسِ لِيُذِيۡقَهُمۡ بَعۡضَ الَّذِىۡ عَمِلُوۡا لَعَلَّهُمۡ يَرۡجِعُوۡنَ‏ 

(30:41) Evil has become rife on the land and at sea because of men's deeds; this in order that He may cause them to have a taste of some of their deeds; perhaps they will turn back (from evil).

Here "Man's own doings" mean the wickedness and oppression and tyranny, which inevitably appear in human conduct and character as a result of adopting shirk and atheism and ignoring the Hereafter. "Maybe they mend their ways" means that Allah shows the evil consequences of some of the acts of men in this world before the punishment of the Hereafter so that they understand the reality, feel the error of their conjectures and turn to the righteous belief, which the Prophets of Allah have been presenting before man since the earliest times, and besides adopting which there is no other way of ordering human conduct on sound foundations. This subject has been presented at several places in the Qur'an, e.g. in At-Taubah: 126, Ar-Ra'd: 31, As-Sajdah: 21, Al-Tur: 47, reproduced here in under:

[At-Taubah: 126] Do they not see that they are tried every year once or twice? Yet they neither repent nor take heed.

(Ar-Ra'd: 31) And what would have happened were a Qur'an to be revealed wherewith mountains could be set in motion, or the earth cleft, or the dead made to speak? (To show such signs is not at all difficult for) everything rests entirely with Allah. So, do not the people of faith (still look forward to such a sign in response to the demand of the unbelievers and) despair as a result of knowing that had Allah so willed, He could have guided all to the Truth. Misfortune continues to afflict the unbelievers on account of their misdeeds, or to befall on locations close to their habitation. This will continue until Allah's promise (of chastisement) is fulfilled. Indeed Allah does not go back upon His promise.

(As-Sajdah: 21) We shall certainly have them taste some chastisement in this world in addition to the greater chastisement (of the Hereafter); perhaps they will retract (from their transgression).

(Al-Tur: 47,) Surely a chastisement awaits the wrong-doers even before the coming of that Day; but most of them do not know 

Tafsir Ibn-Kathir: ( ظَهَرَ الْفَسَادُ Evil has appeared) "The rain is withheld from the land and this is followed by famine, and it is withheld from the sea, adversely affecting the animals which live in it.'' 

This was recorded by Ibn Abi Hatim, who said: "Muhammad bin `Abdullah bin Yazid Al-Muqri' told us, from Sufyan from Humayd bin Qays Al-A`raj from Mujahid: ( ظَهَرَ الْفَسَادُ فِى الْبَرِّ وَالْبَحْرِ Evil has appeared on land and sea) "Evil on land means the killing of the son of Adam, and evil on the sea means piracy.'' 

According to the first opinion, the phrase, ( ظَهَرَ الْفَسَادُ فِى الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِى النَّاسِ Evil has appeared on land and sea because of what the hands of men have earned, ) means the shortfall in the crops and fruits is because of sins. Abu Al-`Aliyah said: "Whoever disobeys Allah in the earth has corrupted it, because the good condition of the earth and the heavens depends on obedience to Allah.'' 

Hence it says in the Hadith which was recorded by Abu Dawud:

(Any prescribed punishment which is carried out in the land is better for its people than if it were to rain for forty days.) The reason for that is that if the prescribed punishments are carried out, this will deter the people -- most or many of them -- from violating the prohibitions of Allah. If they give up sin, this will be a cause of blessings in the skies and on the earth. So, when `Isa bin Maryam, peace be upon him, comes down at the end of time, he will judge according to this Shari`ah at that time, and will kill the pigs and break the cross and abolish the Jizyah. He will accept nothing except Islam or the sword. When Allah destroys the Dajjal and his followers, and Ya'juj and Ma'juj during his time, it will be said to the earth, bring forth your blessing. Then groups of people will eat from one pomegranate, and will seek shade beneath its skin, and the milk of one pregnant camel will be sufficient for a group of people. This will only be because of the blessings that will result from application of the Shari`ah of Muhammad . The more justice is established, the more the blessings and good things will increase. 

It was reported in the Sahih: (When the evildoer dies, it is a relief for the people, the land, the trees and the animals.) Imam Ahmad bin Hanbal recorded that Abu Qahdham said: "At the time of Ziyad or Ibn Ziyad, a man found a cloth in which were wrapped grains of wheat which were as big as date stones; on it was written: `This grew at a time when justice prevailed.'''

( لِيُذِيقَهُمْ بَعْضَ الَّذِى عَمِلُواْ that He may make them taste a part of that which they have done,) means, He tries them with the loss of wealth, souls and fruits as a test and as a punishment for what they have done.

( لَعَلَّهُمْ يَرْجِعُونَ in order that they may return.) means, from disobedience. This is like the Ayah, (And We tried them with good and evil in order that they might turn.) (7:168).  

Asad Ali Explanation: The growing corruption and destruction of our natural environment, so awesomely - if as yet only partially - demonstrated in our time, is here predicted as "an outcome of what men's hands have wrought", i.e., of that self-destructive - because utterly materialistic - inventiveness and frenzied activity which now threatens mankind with previously unimaginable ecological disasters: an unbridled pollution of land, air and water through industrial and urban waste, a progressive poisoning of plant and marine life, all manner of genetic malformations in men's own bodies through an ever-widening use of drugs and seemingly "beneficial" chemicals, and the gradual extinction of many animal species essential to human well-being. To all this may be added the rapid deterioration and decomposition of man's social life, the all-round increase in sexual perversion, crime and violence, with, perhaps, nuclear annhihilation as the ultimate stage: all of which is, in the last resort, an outcome of man's oblivion of God and, hence, of all absolute values, and their supersession by the belief that material "progress" is the only thing that matters.

Yusuf Ali Explanation: Allah's Creation was pure and good in itself. All the mischief or corruption was introduced by Evil, viz., arrogance, selfishness, etc. As soon as the mischief has come in, Allah's mercy and goodness step in to stop it. The consequences of Evil must be evil, and this should be shown in such partial punishment as 'the hands of men have earned," so that it may be a warning for the future and an invitation to enter the door of repentance.

The ultimate object of Allah's justice and punishment is to reclaim man from Evil, and to restore him to the pristine purity and innocence in which he was created. The Evil introduced by his possession of a limited free-will should be eliminated by the education and purification of man's own will. For, with his will and motives purified, he is capable of much greater heights than a creature not endowed with any free-will.

Javed Ahmad Ghamidi Explanation:

The war and enmity between Rome and Persia mentioned earlier in the sūrah is referred to here. Such disorder has ensued in human history from time to time. In recent times, the first and second world wars are its examples. It ensues when the vested interests of people and the desire to dominate others makes them totally disregard ethical principles and instead of justice and fairness they resort to oppression and injustice.

( has ensued in the land and the sea ) These words are meant to comprehensively cover all places, the way we say expressions like, day and night and morning and evening.

( [This is inviting God] that He make them taste the flavour of some of their misdeeds so that they pay heed ) It is in the Hereafter that people will taste the flavour of all their misdeeds but at times some of their misdeeds are punished in this world. The purpose is to warn people so that they turn to their Lord before the reward and punishment of the Hereafter.

Tafseer Al Qurthubi: Said in Quran that fasad (damage) shown in land and sea because of the doings of mankind. The what is the meaning of fasad?

The scholars differed in interpreting the meaning of “al fasad (damage) on land and at sea”:

Fasad means shirk: Qotadah and As Suddi say: al fasad is shirk, and it is the greatest damage”.

Fasad means murder: Ibnu Abbas, Ikrimah and Mujahid said: “Al fasad on land is the murder of fellow brothers (believers), including Qobil killing Habil. And the facades in the sea are among the kings who seized the boat arbitrarily”.

Fasad means crisis in land: Other scholars say: “Al fasad is drought and lack of vegetation and loss of blessing”. Similar meaning is also mentioned by Ibn Abbas: “Al fasad is the reduction of blessings from the deeds of the servants, so that they repent”. An Nuhas said: “This is the best opinion about the meaning of this verse”.

Fasad means crisis in sea: Ibn Abbas also said: “al fasad in the sea is the reduction of marine products because of human sins”. Athiyyah said: “If the rainfall is low, it is rare for people to dive into the sea, so that the fishermen also lose and the marine mammals are spread out a lot (so they eat small fish, pent).” Ibn Abbas said: “If the rain falls from the sky, then the shells are opened in the sea, and what is found in it which descends from the sky is the jewel”.

Fasad means monetary crisis: Other scholars say: “Al fasad is a monetary crisis and the difficulty of making a living”

Fasad means immorality: Other scholars say: “Al fasad is immorality, robbery and tyranny. So that these things become obstacles to agriculture, development and business”.

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah help us against the machinations of Evil and help us do good things to be saved of Allah's wrath. Aameen.

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

Photo | Reference: | 1 | 2 | 3 | 4 | 5 | 6 |

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.

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

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

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

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

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

Follow @IslamUltimate

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

It is Allah Who brings forth the living from the dead and brings forth the dead from the living

To many, this world is a just a playground where players march in, play a lively game and go away amid crowd cheering and clapping. Had it been so, Allah would not have created man for living just a pleasurable life free of any accountability. For they think that once a life ceases to be, that is the end of it and that there is no waking up thereafter, what to talk of the accountability on the promised Day of Resurrection by Allah.

Allah gives an answer to such disbelievers that while He has the ability to bring man to life from nothing, He equally has the capacity to bring them to life after they are dead. And that there will be a day when all dead will be brought to life to answer for their deed or misdeeds in their worldly life:

يُخۡرِجُ الۡحَـىَّ مِنَ الۡمَيِّتِ وَيُخۡرِجُ الۡمَيِّتَ مِنَ الۡحَـىِّ وَيُحۡىِ الۡاَرۡضَ بَعۡدَ مَوۡتِهَا ​ؕ وَكَذٰلِكَ تُخۡرَجُوۡنَ

He brings forth the living from the dead and brings forth the dead from the living, and revives the earth after it is dead. Likewise will you be raised to life (after you die). [Surah Ar Rum 30:19]

That is, how can that God Who is doing all this perpetually in front of your eyes, be helpless in raising man to life after death? He is causing absolutely dead matter to be discharged from living man and animals. He is ever bringing into existence countless animals and human beings by breathing life into dead matter, whereas the substances themselves which make up the bodies of the living beings are absolutely without life. He is making you witness the phenomenon that wherever water becomes available, lands previously lying barren start blooming and blossoming with animal and vegetable life. In spite of witnessing all this if a person thinks that the God Who is sustaining the universe will be helpless to raise man back to life after death, he is fully devoid of the common sense. His heart does not see the clear realities gleaming from the manifestations which his eyes see.

Tafsir Ibn-Kathir: 

(He brings out the living from the dead, and brings out the dead from the living.) This is what we see of His power to create things and their opposites. These Ayat which come one after the other are all of the same; in each of them Allah mentions the creation of things and their opposites, to indicate to His creation the perfection of His power. Thus He creates the plant from the seed and the seed from the plant; He creates the egg from the chicken and the chicken from the egg; He creates man from sperm and sperm from man; He creates the believer from the disbelievers and the disbeliever from the believers.

(And He revives the earth after its death.) This is like the Ayat: (And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.) until: (and We have caused springs of water to gush forth therein. ) (36:33-34) 

(And you see the earth barren, but when We send down water on it, it is stirred, and it swells and puts forth every lovely kind.) until: (and certainly, Allah will resurrect those who are in the graves.) (22:5-7)

(And it is He Who sends the winds as heralds of glad tidings, going before His mercy. Till when they have carried a heavy-laden cloud) until: (so that you may remember or take heed.) (7:57) 

Allah says here: ( وَكَذَلِكَ تُخْرَجُونَ And thus shall you be brought out.)

Yusuf Ali  Explanation:  

Cf. x. 31. From dead matter Allah's creative act produces life and living matter, and even science has not yet been able to explain the mystery of life. Life and living matter again seem to reach maturity and again die, as we see every day. No material thing seems to have perpetual life. But again we see the creative process of Allah constantly at work, and the cycle of life and death seems to go on.

Cf. ii. 164. The earth itself, seemingly so inert, produces vegetable life at once from a single shower of rain, and in various ways sustains animal life. Normally it seems to die in the winter in northern climates, and in a drought everywhere, and the spring revives it in all its glory. Metaphorically many movements, institutions, organizations, seem to die and then to live again, all under the wonderful dispensation of Allah. So will our personality be revived when we die on this earth, in order to reap the fruit of this our probationary life.

This verse, which mentions concrete events in nature, also implies that God sometimes brings up a believer born into an unbelieving family, or an unbeliever born into a believing family; and that He may finally cause a believer to apostatize because of his or her sins, or an unbeliever to enter the fold of Islam purely out of His grace or due to some of that person's good acts. While mentioning God's raising of the dead as analogous to reviving the dead earth, it also suggests that God's reviving a disbelieving "dead" person (6: 122) is analogous to His reviving the dead earth. [4]

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

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

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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.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• 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. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

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

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

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