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.

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.

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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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Al Haqq - The Absolute Truth that lies at the heart of Islamic teachings

Truth is one of the few ideas that every civilization has sought, yet different cultures and religions have emphasized different dimensions of it. At its simplest, truth is that which corresponds to reality. A statement is true if it accurately reflects what actually is. But religions and philosophies ask a deeper question: What is the ultimate reality upon which all other truths depend?

Their answers differ. Islam offers a particularly comprehensive view by combining objective truth, moral truth, and personal truthfulness.

Truth in Islam

In Islam, Truth (al-Ḥaqq) lies at the heart of Islam. The Qur'an does not merely command believers to tell the truth; it teaches that Allah Himself is the Ultimate Truth, His revelation is truth, His promises are truth, and a believer's life should be a testimony to the truth. In a world where deception is often wrapped in attractive words, Islam calls the believer to become a person whose heart, speech, and actions are aligned with reality as revealed by Allah.

What is the "real truth" in Islam?

The Qur'an uses the word al-Ḥaqq (The Truth) in several interconnected ways.

1. Allah is the Ultimate Truth

"That is because Allah is the Truth (Al-Ḥaqq)." (22:6)

Truth is not simply an idea or a fact; it is grounded in Allah Himself. Since Allah is perfect in knowledge and justice, whatever He reveals is the ultimate standard of truth. That is why, Al Haqq is one of the 99 attributes of Allah. You may like to know more about this attribute of Allah from one our earlier posts: 99 Attributes of Allah: Al Haqq - The Truth

2. The Qur'an is the Truth

"We have sent it down with the truth, and with the truth it has descended." (17:105)

The Qur'an is presented as the criterion (furqān) that distinguishes truth from falsehood (25:1). It is not merely informative but transformative, guiding people toward what is right.

Read more about this verse from our earlier posts: Qur'ān - The Al Furqan (The Criterion): Warner for the entire Mankind

3. The Prophet ﷺ came with the Truth

The Qur'an repeatedly states that Muhammad ﷺ brought the truth from his Lord. His teachings and example (the Sunnah) explain and embody the Qur'an.

Allah says: "Indeed, in the Messenger of Allah you have an excellent example." (33:21)

The Sunnah shows what truthful living looks like in practice.

Truthfulness in the Sunnah

One of the greatest prophetic teachings on this subject is:

"Truthfulness leads to righteousness, and righteousness leads to Paradise. A person continues to speak the truth until he is recorded with Allah as a truthful one (ṣiddīq). Falsehood leads to wickedness, and wickedness leads to the Fire. A person continues to lie until he is recorded with Allah as a liar." — Sahih al-Bukhari and Sahih Muslim

This hadith teaches that truthfulness is not merely an occasional act but a habit that shapes one's character and ultimately one's destiny.

Another famous hadith says: "Whoever believes in Allah and the Last Day should speak good or remain silent." — Sahih al-Bukhari and Sahih Muslim

Islam therefore values truthful speech that is also beneficial and wise.

The Qur'an's view of truthfulness

Truthfulness is much broader than avoiding lies. It includes:

-    sincerity toward Allah,

-    honesty in speech,

-    integrity in business,

-    justice in testimony,

-    fulfilling promises,

-    consistency between words and deeds.

Allah commands: "O you who believe! Fear Allah and be with those who are truthful." (9:119), and:

"O you who believe! Fear Allah and speak words that are straight (truthful and correct)." (33:70)

"...But most people do not know the Truth, and have, therefore, turned away from it. (24th verse of Surah 21. Al-Anbiyaa) - For explanation of this verse, refer to our earlier post: Most of the people do not know the Truth, and turn away

Truthfulness is therefore both an inward quality and an outward practice.

Can we be truthful today when lies are wrapped in truth?

This is one of the defining moral challenges of our age. The Qur'an warns:

"Do not mix the truth with falsehood, nor conceal the truth knowingly." (2:42)

Notice that the verse does not only forbid outright lies. It also forbids mixing truth with falsehood. This is often more dangerous than a blatant lie because it sounds convincing.

Examples today include:

• selective facts that create a false impression,
• misleading headlines,
• manipulated images or videos,
• dishonest advertising,
• statistics presented without context,
• quoting someone accurately but out of context,
• using true statements to justify unjust actions.

The Qur'an anticipated this moral problem: truth can be distorted not only by fabrication but also by omission, manipulation, and misuse.

Is complete truthfulness still possible?

Yes—but it requires courage and humility. Truthfulness in Islam does not mean: (1) knowing everything, (2) never making mistakes, (3) or expressing every thought without wisdom.

Rather, it means:

• saying what you know to be true,
• admitting when you do not know,
• correcting yourself when you are mistaken,
• refusing to deceive,
• and seeking Allah's pleasure over public approval.

The Prophet ﷺ demonstrated this by never claiming knowledge he had not been given. The Qur'an instructs him to say:

"Say: I do not tell you that I possess the treasures of Allah, nor do I know the unseen..." (6:50)

That is admitting one's limits is itself an act of truthfulness.

Practical guidance for today

To live truthfully in an age of misinformation is the biggest challenge for everyone, whether believers or non believers - for lies harm everyone alike. That is why truth is at the heart of Islam and at many a place, man has been cautioned to side with the truth, no matter what the consequences. Following guidelines both from Al Qur'an and other moral means should always be adhered to to cling to the truth:

• Verify information before sharing it (49:6) - Read detailed explanation of this verse from our earlier post: Believers, when an ungodly person brings a piece of news, carefully ascertain its truth
• Judge fairly, even against yourself or those you love (4:135) - Read detailed explanation of this verse from our earlier post: Believers! Stand out firmly for justice, as witnesses to Allah
• Keep promises and fulfill trusts.
• Distinguish facts from assumptions.
• Avoid exaggeration, gossip, and slander.
• Say "I don't know" when you genuinely do not know.
• Let your actions match your words.

Truthfulness is not merely about avoiding lies—it is about becoming a trustworthy person.

The essence of truth in Islam

The Qur'an presents truth as a way of life rooted in Allah, the Ultimate Truth. A truthful believer aligns belief, speech, intention, and action with divine guidance. In an age where falsehood is often mixed with fragments of truth, Islam does not ask us to be clever manipulators but sincere seekers and witnesses of truth. The believer's task is to follow the Qur'an and the Sunnah as the criterion (furqān), speak with honesty and justice, verify what is heard, and remain steadfast even when truth is unpopular. 

As Allah promises: "Truth has come, and falsehood has vanished. Indeed, falsehood is bound to vanish." (17:81)

It would be fare to conclude that there is no escape from being truthful no matter the consequences.

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.

| Resource references: | 1 | 2 | 3 |

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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A Powerful Metaphor in Al Qur'an about the power and weight of Divine Revelation

There are a number o metaphors and parables in Al-Qurʾān that are used to explain some complex verses so that readers can easily comprehend the Divine wisdom contained in these verses. We have already shared some of these in our previous posts that can be accessed from our reference page on metaphors and parables, link given at the end of this post.

Today, we share one of the most striking verses in Al Qur'an that appears in Surah Al-Hashr. In this verse the might and weight of Al Qur'an has been mentioned that if a huge creation like a mountain had the sense and knowledge that it had been made responsible and accountable, like man, before Allah Almighty, for its deeds, it would have trembled from the fear of it. But how heedless, senseless and thoughtless is the man, who understands the Quran, and has known the whole truth through it, yet he is neither seized by any fear nor feels worried as to what answer he would make to his God about the responsibilities that have been placed on him. On the contrary, when he reads the Quran, or hears it being read, he remains un-moved as if he were a lifeless and senseless stone, which is not supposed to hear and see and understand anything.

This metaphor aims to shake human beings out of their heedlessness, forcing them to recognize the awesome power of the Divine Word and to fear Allah properly.

The Verse Sürah Al-Hashr (59:21)

لَوۡ اَنۡزَلۡنَا هٰذَا الۡقُرۡاٰنَ عَلٰى جَبَلٍ لَّرَاَيۡتَهٗ خَاشِعًا مُّتَصَدِّعًا مِّنۡ خَشۡيَةِ اللّٰهِ​ؕ وَتِلۡكَ الۡاَمۡثَالُ نَضۡرِبُهَا لِلنَّاسِ لَعَلَّهُمۡ يَتَفَكَّرُوۡنَ‏ 

“If We had sent down this Qur'an upon a mountain, you would have seen it humbled and splitting apart from fear of Allah. And these examples We present to people so that they may reflect.” (59:21)

This verse contains one of the strongest metaphors in the Qur'an, inviting deep reflection about the power and weight of divine revelation. Let us unpack this verse to get to the core of its meaning as interpreted by eminent Muslim scholars of times.

Why the Qur’an Mentions a Mountain

A mountain represents something extremely strong and solid. Mountains are often symbols of stability, firmness, and immense strength. And this hypothetical comparison has been used to emphasize the heavy weight of the Quran’s message. If animate, hard rock could understand the gravity of the message, it would crumble. This imagery highlights the immense spiritual weight of the Qur'an.

The “Weight” of Revelation

The Qur'an itself states elsewhere that revelation is heavy and serious:

“Indeed, We will cast upon you a heavy word.” (73:5)

The Prophet ﷺ sometimes experienced the physical intensity of revelation. Reports mention that when revelation came he would sweat even on a cold day, his camel would feel the weight and companions nearby could sense the gravity of the moment

This shows that divine revelation carries profound spiritual and moral responsibility. Commenting on Ayah 21, eminent Muslim scholar Ibn Kathir wrote: “Allah the Exalted emphasizes the greatness of the Qur’an, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains."

The Real Message of the Metaphor

The verse is not simply describing mountains—it is speaking to human hearts.

The meaning is: If a mountain, with its immense strength, would break under the impact of the Qur'an, then human hearts should certainly be moved by it. Yet many people read the Qur'an without reflection, hear its verses without emotional response and  treat it as routine recitation.

Ibn Kathir notes that the metaphor serves as a rebuke to mankind:

• Harder than Rocks: If a solid mountain would crumble from the fear of Allah, why do human hearts not soften when hearing the Quran?.
• Lack of Reflection: Despite possessing intelligence and understanding Allah's commands, humans are often negligent and unmoved by the Quran, making their hearts "harder than stones".

Thus this verse challenges believers to ask: Why are our hearts harder than mountains?

Psychological Insight of the Verse

The verse teaches an important spiritual principle: Reflection transforms the heart. The Qur'an repeatedly calls people to think deeply, not just recite. At the end of the verse Allah says: 

“These examples We present to people so that they may reflect.”

Reflection leads to humility, awareness of Allah, moral transformation. Without reflection, even the most powerful message may leave the heart unchanged.

A Spiritual Warning

Many scholars say this verse quietly warns believers about spiritual hardness.

The Qur'an describes hardened hearts elsewhere: “Then your hearts became hardened like stones, or even harder.” (2:74)

This metaphor is aligned with Surah Al-Baqarah (2:74), where Allah states that some stones split asunder and water flows from them out of fear of Allah. A hardened heart that does not respond to guidance becomes emotionally and spiritually rigid. The Qur'an is meant to soften hearts, inspire repentance, and awaken conscience.

Living the Lesson Today

This verse encourages Muslims to approach the Qur'an differently. Instead of reading it quickly, one should: (1) Pause and reflect on meanings, (2) imagine the scenes described, and (3) connect verses to real life.

Even reading a few verses with deep reflection can transform a person more than reading many pages without thought.

A Beautiful Reflection by Scholars

Some scholars say this verse shows three stages of spiritual awakening:

• Humility – recognizing Allah’s greatness
• Breaking of the ego – like the mountain splitting
• Transformation – the heart becoming receptive to guidance

The Qur'an is therefore not only a book of law or history—it is a book that reshapes the human heart.

In summary, Surah Al-Hashr (59:21) teaches that:

• The Qur'an carries immense spiritual power
• Even a mountain would break under its weight
• Human hearts should therefore be deeply moved by it
• Reflection is essential for spiritual transformation

The verse reminds believers that the Qur'an is meant to shake the soul, awaken conscience, and guide life.

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. 

Reflecting deeply on this verse we know that it doesn't simply tell us something about Allah—it asks something of us. It suggests that the issue is not whether the Quran is powerful enough to transform; rather, it invites each reader to consider whether their own heart is receptive enough to be transformed by it. That makes it a verse one can return to throughout life. Each reading becomes a mirror: How is my heart responding today? 

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 pages: Most profound Metaphors and Parables in Al Qur'an and 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 refer to more Selected Verses from Sürah 59 Al Al-Ḥashr (The Gathering),  already published. You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

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 that teaches man the entire cycle of human life

Al Qur'an is book of Divine Wisdom which uses many a approach to show to the man what life really is and how men of wisdom can interpret verses of Qur'an through deep reflection. While many verses are straight and easy to understand, some verses use natural imagery to deliver a single, powerful worldview about life (dunyā). One such verse is 21st verse of Surah 39 Az-Zumar which is a deeply reflective verse that combines observable nature, divine control, and moral guidance. Its wisdom lies not merely in describing a natural process, but in teaching how to think about life, time, power, and the Hereafter.

اَلَمۡ تَرَ اَنَّ اللّٰهَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَلَـكَهٗ يَنَابِيۡعَ فِى الۡاَرۡضِ ثُمَّ يُخۡرِجُ بِهٖ زَرۡعًا مُّخۡتَلِفًا اَ لۡوَانُهٗ ثُمَّ يَهِيۡجُ فَتَـرٰٮهُ مُصۡفَرًّا ثُمَّ يَجۡعَلُهٗ حُطَامًا​ ؕ اِنَّ فِىۡ ذٰ لِكَ لَذِكۡرٰى لِاُولِى الۡاَلۡبَابِ

(39:21) Do you not see that Allah sent down water from the sky, then made it flow on earth as springs and streams and rivers and then with it He brings forth vegetation of various hues; then this vegetation ripens and dries up, turning yellow, where after He reduces it to broken straw? Surely there is a lesson in this for those endowed with understanding.

Understanding of the verse by the Ordinaries

For most of the readers of AL Qur'an, this verse just describes a natural phenomenon. Allah in ths verses describes a natural process wherein the rain descends from the clouds, Water flows and settles in the earth, vegetation grows in different colors and the plants mature. Then a time comes when there is no rain and the vegetation dries up and turns yellow and finally crumbles into straw.

Then Allah concludes: “Surely in this is a reminder for those endowed with understanding.”

Understanding of the verse by those endowed with wisdom and understanding

The men of wisdom correlate this verse with various phases plant life with that of man's life cycle: (1) Rain means birth of a child, the growth of plants to the developing youth and turning into a man's prime age when he is contributing and reflecting. Then slowly and gradually man enters into his old age just like yellowing of the plants and then like lifeless straw, a man too dies and the life cycle ends.

Sayyid Abul Ala Maududi, One of the eminent scholars and exegetes of Al Qur'an explains the core idea behind this verse as under:

"A man of understanding learns this lesson from it that the life of this world and its adornments are all transitory: the end of every spring is autumn; the fate of every youth is weakness and death; and every rise has a fall. Therefore, this world is not something of which one should be charmed and enamored so as to forget God and the Hereafter and should conduct himself here in a manner as to nun his Hereafter, only for the sake of enjoying the short lived pleasures of this world. Then a man of understanding also learns this lesson from these phenomena that the spring and autumn of this world are only under Allah's control: Allah allows to grow and prosper whomever He wills and ruins and lays waste whomever He wills. Neither it is in anybody's power to stop the growth of someone whom Allah wills to grow, nor has anyone the power to save him from destruction whom Allah wills to destroy.

The 14th century Muslim scholar Ibn Kathir explains that:

• The natural phenomenon described is not random but a deliberate sign from Allah, designed to lead people to recognize their Creator and the ultimate reality beyond the physical world. 
• The verse serves as a parable for the life of this world, which begins with life and ends in decay, urging people to heed the divine message.  

Wisdom behind the verse - Layer by Layer

• 1️⃣ Allah as the Absolute Controller
• “Allah sent down water from the sky…” That is the verse begins by attributing the entire process directly to Allah, not to chance or nature acting independently.
• Wisdom: Man learns that the rain is beyond human control - which means that human planning is useless without divine permission. This cultivates humility, not arrogance 
• ➡️ Lesson: Human power is limited; divine power is absolute.
• 2️⃣ Hidden Provision and Divine Planning
• “…then made it flow on earth as springs…” - That is water does not just fall and disappear as it penetrates the ground and stored invisibly. Then it re-emerges as springs, streams, and rivers
• Wisdom: Allah provides sustenance in unseen ways - What disappears from sight is not lost and that delay does not mean denial
• ➡️ Lesson: Trust Allah even when provision is unseen.
• 3️⃣ Diversity within Unity
• “…vegetation of various hues…” That is rain is alike all over where it falls, yet it produces multicoloured hues, different taste and benefits.
• Wisdom: Unity of source, diversity of outcomes - describing the Evidence of divine design, not randomness
• ➡️ Lesson: Differences among people and creations are intentional and meaningful.
• 4️⃣ Peak Does Not Mean Permanence
• “…then it ripens…” that is the vegetation reaches: Full beauty and maximum usefulness , yet the stage is brief and temporary.
• Wisdom: Every worldly success has a peak -but youth, power, wealth are temporary and do not last forever.
• ➡️ Lesson: Do not be deceived by temporary perfection.
• 5️⃣ Inevitable Decline
• “…then you see it turn yellow…” Which means no force stops aging and plants weaken, the once vibrant and fresh hues start to fade and lose strength.
• Wisdom: Decline is part of divine law for nothing created is permanent and has to decay and die ultimately.
• ➡️ Lesson: This world is not a place of eternity.
• 6️⃣ Complete Dissolution
• “…then He makes it broken straw…” That is what once was nourished, beautified and sustained life, becomes worthless debris.
• Wisdom: Material value is temporary and that pride in worldly status is foolish
• ➡️ Lesson: Attachment to dunya leads to loss. Those who live for this world alone with disregard to the life of the Hereafter will be the ultimate losers.

The Central Message

This verse is a parable of human life: Just as plants do not remain, neither do humans.

• Why Allah Ends with “People of Understanding” because everyone sees plants grow and die - yet not everyone reflects. 
• True intelligence in the Qur’an is not IQ, Knowledge or Science. It is reflection that leads to humility and obedience.

Practical Lessons for Today

Since this life is temporary and is a testing ground for man to reflect upon purpose of one's creation. Therefore one should:

• Never be arrogant in success or boast about it for nothing is permanent.
• Never despair in decline for it is a natural phenomena and no matter how much a man may try, the decline is bound to happen.
• Use prosperity before it fades
• Prepare for the Hereafter while time remains
• Read nature as a sign, not just a resource

Surah 39:21 teaches that just as vegetation rises, flourishes, and fades by Allah’s will, so too does human life — and only those who reflect prepare for what comes after the harvest.

You may refer to more Selected Verses from Sürah 39. Az-Zumar (The Throngs) already published.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

Photo | Reference: | 1 | 2 | 3 |

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

The Divine Justice: The Evil Doers and the Righteous Cannot be Equated

Many non believers often question the Divine wisdom of creating evil and good in the universe and "suggest" why God did not create all good people so that the world could have been a happy place to live. The simple answer is that the world was only for the good or for the bad, then what was the use of creation in the first place. The good and evil have been created as a test so as to see who all see a wisdom in the divine creations and then have faith and do good as compared to those who despite enjoying the countless creations continue to defy and existence of the Creator and thus fail the test.

Thus 21st ayat / verse of Surah Al-Jathiya plainly and clearly spells out the basis of divine Justice:

اَمۡ حَسِبَ الَّذِيۡنَ اجۡتَـرَحُوا السَّيِّاٰتِ اَنۡ نَّجۡعَلَهُمۡ كَالَّذِيۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ ۙ سَوَآءً مَّحۡيَاهُمۡ وَمَمَاتُهُمۡ​ ؕ سَآءَ مَا يَحۡكُمُوۡنَ

(45:21) Do the evil-doers imagine that We shall make them equal to those who believe and do good, making their lives and deaths alike? How vile is their judgement!

This is the moral reasoning for the truth of the Hereafter. The difference of good and evil in morals and of goodness and wickedness in deeds necessarily demands that the good and the evil people should not meet with one and the same end, but the good should be rewarded for their good and the wicked punished for their evil deeds. Otherwise, if the good and the evil end up similarly, the distinction of virtue and vice in morals becomes meaningless and God becomes unjust. The people who follow evil ways in the world do want that there should be no accountability and no rewards and punishments, for this concept goes against their enjoyment of life, but it is against the justice and wisdom of the Lord of the worlds that He should treat the good and the evil alike, and should not care to see how the righteous believer has lived his life in the world and how the sinful unbeliever has been enjoying it. One of them kept himself subjected to moral restrictions all his life, rendered the rights of those to whorl they were due, restrained himself from the unlawful benefits and pleasures, and continued to incur losses for the sake of the truth; the other fulfilled his desires in every possible wary: neither recognized the rights of God nor hesitated froth violating the rights of the people, but watt un collecting benefits and good things of life in every possible way. Can it be expected of God that He would overlook the difference between the lives of the two kinds of men? If the end of both be the same, no greater injustice could be conceived. (For further explanation, sec Yunus: 4, Hud: 106 An-Nahl: 38 39, AI-Hajj: E N. 9, An-Naml: E,N. 86, Ar-Rum: 7-8, Suad: 28 and E.N. 30 on it).

The vey next ayat / verse clarifies the fate of the evil and reward for the righteous: 

وَ خَلَقَ اللّٰهُ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ وَلِتُجۡزٰى كُلُّ نَفۡسٍۢ بِمَا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُوۡنَ‏ 

(45:22) Allah created the heavens and the earth in Truth that each person may be requited for his deeds. They shall not be wronged.

Let us see how other scholars interpret this verse:

Tafsir Ibn-Kathir: 

The Life and the Death of the Believers and the Disbelievers are not Equal: Allah the Exalted states here that the believers and the disbelievers are never equal. Allah said in another Ayah, (Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.) (59:20) 

Allah said here, (Or do those who earn evil deeds think) those who commit and practice evil, (that We shall hold them equal with those who believe and do righteous good deeds, in their life and their death) treat them equally in the present life of the world and in the Hereafter 

(Worst is the judgement that they make.) `worst is the thought that they have about Us and about Our justice, thinking that We will ever make the pious and the wicked equal in the Hereafter or this life.' 

At--Tabarani recorded that Shu`bah said that `Amr bin Murrah narrated that Abu Ad-Duha said that Masruq said that Tamim Ad-Dari once stood in voluntary prayer through the night until the morning only reciting this Ayah, (Or do those who earn evil deeds think that We shall hold them equal with those who believe and do righteous good deeds) Allah said in reply: (Worst is the judgement that they make.) 

Muhammad Asad Explanation: 

The meaning is twofold: "that We consider them to be equal with those who.. .", etc., and "that We shall deal with them in the same manner as We deal with those who...", etc. The reference to the intrinsic difference between these two categories with regard to "their life and their death" points not merely to the moral quality of their worldly existence, but also, on the one hand, to the inner peace and tranquility with which a true believer faces life's tribulations and the moment of death, and on the other, to the nagging anxiety which so often accompanies spiritual nihilism, and the "fear of the unknown" at the time of dying.

Yusuf Ali  Explanation: 

Three meanings can be deduced. (1) The evil ones are not in Allah's sight li ke the righteous ones; neither in life nor in death are they equal; in life the righteous are guided by Allah and receive His Grace, and after death His Mercy, while the others reject His Grace, and after death receive condemnation. (2) Neither are the two the same in this life and in the after-life; if the wicked flourish here, they will be condemned in the Hereafter; if the good are in suffering or sorrow here, they will receive comfort and consolation in the Hereafter. (3) The real life of the righteous is not like the nominal life of the wicked, which is really death; nor is the physical death of the righteous, which will bring them into eternal life, like the terrible death of the wicked which will bring them to eternal misery.

Qur'an Wiki:

The surah clearly distinguishes between those who commit evil and those who do good as a result of being believers. There is no way that they can be judged in the same way. They are different in God's sight. Furthermore, God has established His universal law on the basis of truth and justice.

This verse may be understood to refer to those among the people of earlier revelations who deviated from their scriptures and indulged in sin, but who nonetheless continued to think of themselves as believers. They might have thought themselves to be on the same level as Muslims who do good deeds. They might also have considered that the two groups are equal in God's sight, both in this life and in the life after death when people are given their reward or punishment. This may also be taken as a general discourse defining how people are judged on God's scales. It shows that believers who do good deeds are definitely in a higher position. It says that putting the evildoers and the righteous on the same level, either in this life or in the next, conflicts with the basic and permanent rule upon which the universe is founded, namely, the truth. Thus the truth is fundamental to both the universe and the Divine law. Consequently, both the universe and human life are set to progress by means of this truth. This manifests itself in the distinction between evildoers and those who do good in all respects, and in the individual judging of people on the basis of what each has earned through life. Justice is, thus, administered to all.

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein and continue the way of the righteous and not that of the evil doers. 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