How loyalty to blind pride and false ego leads to arrogance and fanaticism of ignorance - Al Qur'an explains

Islam is a religion of peace and every relevant verse in Al Qur'an encourages the Muslims to exhibit restrain and suppress their anger and emotional outburst, specially when be wronged and misunderstood. Today, the social media project the Muslims as intolerant and terrorists, mainly to downplay a fast spreading religion and portray a negative impression over non Muslims so as to arrest the fast reversion rate. And instead own pride and ego is projected to be superior to all others and make charters and decisions mainly to suppress the Muslims.

This is not something new - this attitude of non Muslims continues unabated since the very early and formatting stage of Islam at the hands of the polytheists and idolaters of Arabia, specially Makkah, and other non Muslims in general. They would even refuse to allow Muslims the agreed upon charter that no one forbid anyone to come to pilgrimage at Makkah. This created a very heart wrenching blow to the Muslims when they came to perform Umra (the lesser pilgrimage). The following 26th verse from Surah 48. Al Fath (The Victory) explains the pagan arrogance, blind pride and expression of false ego. Interestingly, the same attitude is still being faced by Muslims all over the world even today:

Let us quote the verse and its explanation with its relevance 

Surah Al-Fath — Verse 26

The verse says (Arabic text with meaning in English):

إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

“When those who disbelieved had placed in their hearts pride and arrogance — the arrogance of the Age of Ignorance — then Allah sent down His tranquility upon His Messenger and upon the believers, and made them adhere to the word of righteousness…” — Quran 48:26

Historical Context of the Verse

This verse was revealed during the events surrounding the Treaty of Hudaybiyyah. The Muslims had come peacefully to Makkah intending to perform Umrah. They were unarmed except for travelers’ swords and did not seek war. However, the Quraysh refused to let them enter Makkah because of:

• Tribal pride,
• Political ego,
• Fear of losing status,
• and hostility toward Islam.

Salient Features of the Treaty of Hudaybiyyah

In order to under the context of this verse and attitude of the Quraysh of Makkah, the salient of Treaty of Hudaybiyyah are mentioned in point form:

• Ten-Year Peace Agreement: Both Muslims and the Quraysh agreed to stop fighting for ten years. This created peace and stability in Arabia.
• Muslims Would Return Without Performing Umrah (A stark negation of the charter to visit Makkah): The Muslims came to perform pilgrimage (Umrah) but agreed to return to Medina that year without entering Mecca.
• "Permission" for Umrah Next Year: Muslims were "asked" to come the following year for Umrah and stay in Mecca for three days only, carrying only travelers’ weapons. This in fact smacks the notion of Makkah being an open city and the Quraysh keeping an upper hand in allowing who should come to Makkah.
• Freedom of Tribal Alliances: Any Arab tribe could join either the Muslims or the Quraysh without interference.
• Return of Escaped Meccans: If a person from Mecca escaped to Medina without the guardian’s permission, the Muslims would return that person to Mecca.
• No Return of Muslims Going to Mecca: If a Muslim from Medina went to Mecca, the Quraysh were not required to return them. This condition was extremely negative and tangent to the previous clasue.
• Safe Movement and End of Hostility: People from both sides could travel and interact peacefully, helping spread Islam through dialogue rather than war.

Explanation of the Verse

The Quran describes this attitude as: “حمية الجاهلية” — hamiyyat al-jahiliyyah - that is “the arrogance/fanaticism of ignorance.”

This refers to blind pride that is loyalty to tribe over truth, emotional reactions over justice, and ego over wisdom. That is why the Quraysh insisted on humiliating conditions in the treaty largely because they could not emotionally accept the rising influence of Islam. But to their amazement the Muslims agreed to their rather difficult terms and signed the treaty, for the Quraysh could not fathom the the wisdom and diplomatic acumen of Prophet Muhammad ﷺ

Sayyid Abul Ala Maududi explains what is “the arrogance/fanaticism of ignorance.”

The words hamiyyat al -jahiliyyah mean that a man should willfully do something unworthy and improper only for the sake of his honor and prestige. The disbelievers of Makkah themselves acknowledged and admitted that everybody had a right to visit the Ka`bah for performing Hajj and `Umrah, and that they had no right to slop anyone from this duty. This was an ancient admitted law of Arabia. But in spite of knowing that they were absolutely in the wrong and the Muslims in the right, they prevented the Muslims from performing `Umrah only for the sake of their prestige. The righteous even among the polytheists also were saving that preventing the people who had come in the pilgrim garbs along with sacrificial camels from performing pilgrimage was an improper act. Yet the Quraish leaders persisted in their resistance only under the idea that if Muhammad (upon whom be Allah's peace) entered Makkah along with a large number of his followers, it would mean loss of prestige for them among the Arabs. This was their arrogance.

Ibn Kathir explains The Pride and Haughty Arrogance of the Disbelievers:

• The Context: The Quraysh refused to allow the Prophet and the companions to enter Makkah for Umrah. They displayed an intense, tribal bigotry rooted in the pre-Islamic Jahiliyyah (Age of Ignorance).
• The Details: Ibn Kathir highlights that their pride was so severe that they refused to allow the treaty to begin with the words Bismillah (In the Name of Allah) or acknowledge Muhammad as the Messenger of Allah, opting instead for their traditional pagan formulas.

What Did Allah Give the Believers Instead?

The verse contrasts arrogance with two things:

1. Sakīnah (Tranquility / Inner Calm)

• Allah gave the believers emotional stability and restraint. Even when provoked, they remained disciplined, avoided unnecessary violence, and trusted Allah’s wisdom. This was remarkable because many companions were deeply upset and emotionally hurt.
• Calm tranquility and piety are fine qualities suited to a believing heart which feels its bond with God, reassured by it. A person with such qualities always places his trust in God, and watches God in everything he says or does. Such a person does not behave arrogantly, nor do they let personal anger get the better of them. 
• Therefore, the believers were most worthy and deserving of the word of piety. This is yet another point on which they are commended by God, who favoured them with the tranquility He bestowed on them. This is all an honour given to them by the One who knows them well: "God has fill knowledge of all things." Therefore, the believers were most worthy and deserving of the word of piety. This is yet another point on which they are commended by God, who favoured them with the tranquility He bestowed on them. This is all an honour given to them by the One who knows them well: "God has fill knowledge of all things."

Ibn Kathir explains Sakinah:

• The Calming Force: In stark contrast to the boiling anger and prejudice of the pagans, Allah sent down His Sakinah (divine tranquility, peace, and reassurance) upon the Prophet (PBUH) and the believers.
• The Effect: This spiritual calmness allowed the companions to remain composed, patient, and obedient under pressure, even when the terms of the treaty initially seemed disadvantageous to them.

2. “The Word of Righteousness”

Scholars explain this as sincerity, truthfulness, taqwa (God-consciousness), and commitment to faith despite pressure.

Whereas the believers chose principle over emotional revenge.

Deep Meaning of the Verse

The verse contrasts two human states:

Arrogance of Ignorance Tranquility of Faith

Ego                                                 Humility

Rage                                     Self-control

Tribalism                                     Justice

Emotional impulsiveness         Wisdom

Pride in status                         Submission to truth

Desire to dominate                     Desire to do right

Relevance Today

This verse is extremely relevant in modern life. We often observe expression of false pride and arrogance against the Muslims on the social media. Even Muslims are maltreated openly and hijab of Muslim women snatched for feeling superior over people they think live in centuries old world, the same way the Quraysh thought of Muslims. Herein under let us explain the relevance of this verse to modern times:

1. Online Anger and Tribalism

• Much of modern discourse operates through outrage, group identity, humiliation culture, “us vs them” thinking, and emotional reactions.
• People still defend political tribes, national identity, sectarian positions, or social groups even when wrong. This resembles “the arrogance of ignorance.”

On the other hand, the verse teaches believers NOT to let ego control behavior, and lose dignity in conflict. What it asks is to maintain calmness and justice.

2. Conflict Resolution

At Hudaybiyyah, Muslims accepted a difficult peace instead of escalating conflict. But today many individuals, communities, and nations escalate arguments, refuse compromise, and prioritize pride over peace.

This verse teaches thus teaches the Muslims that sometimes restraint is stronger than retaliation.

3. Emotional Intelligence

The believers were emotionally wounded yet remained composed.

In line with exhibition of same restraint, Muslims must:

• Control anger even when apparent conditions seem to be against them
• Avoiding impulsive reactions,
• Maintaining ethics under stress,
• and not allowing emotions to override principles.

4. Leadership and Wisdom

• In signing the treat, Prophet ﷺ demonstrated calm leadership under intense pressure. This exhibits great leadership is not driven by ego or public emotion.
• Important Spiritual Lesson  The verse suggests that when people are consumed by arrogance and hostility, believers should seek: sakinah (calmness), moral clarity, patience, and principled behavior for victory does not always come through force or emotional dominance.
• At Hudaybiyyah, calmness achieved what confrontation could not and within two years, Makkah was opened peacefully.

A Timeless Message

This verse teaches that civilization declines when pride replaces truth, identity replaces justice, and emotion replaces wisdom.

And it teaches that true strength is calm under pressure, principled restraint, and faith-guided character.

Summary

Now if we look around, many Muslims are still seen dismayed and irritant over the treatment meted out to them at the hands of the non believers. Frequent instances of maltreatment or even killing of Muslims, pushing and ripping away hijab of Muslim women are just small incidents that speak louder than actions. Likewise all decisions at world forums are one sided and to the benefit of major powers. Yet Muslims must ensure restraint and conduct their affairs and protests with resolution and faith that in the end things will turn out to be in the favour of those who seek truth and quell injustice.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from  Sürah 48. Al Fath (The Victory) already published.

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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

Follow @IslamUltimate

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

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Divine Guidelines for Justice revealed to Prophet David (Dāwūd AS) - also Applicable to Men on seats of Justice today

Al Qur'an mentions many a important prophets from the history that left behind valuable imprints for the mankind. In Surah 38. Saad (The Arabic letter Saad), we come across mention of Prophets Prophet David (Dāwūd AS) and his son Prophet Solomon (Sulaiman AS). Both father and son had exceptional leadership qualities and ensured justice in their times.

Herein under we share the 26th verse from Surah Saad, in which Prophet Dāwūd AS has been asked Divinely to ensure justice. In fact this verse was revealed to him when he faultered to make a decision. Herein under we share the verse and its context which gives out the Divine guidelines for ensuring justice.

Verse: Surah Ṣād (38:26)

يَـٰدَاوُۥدُ إِنَّا جَعَلْنَـٰكَ خَلِيفَةًۭ فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ ۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمْ عَذَابٌۭ شَدِيدٌۢ بِمَا نَسُوا۟ يَوْمَ ٱلْحِسَابِ 

“O Dāwūd (David)! Indeed, We have made you a خليفة (vicegerent/authority) on the earth, so judge between people in truth and do not follow desire, lest it lead you astray from the path of Allah. Indeed, those who stray from the path of Allah will have a severe punishment for forgetting the Day of Account.”

Plain Explanation

The Qur’ānic comments given after the story explain the nature of the test and specify the line God wants His servant to whom He assigned judgement between people to take. It is then a case of David being given the position of vicegerent on earth, one whereby he is required to judge between people in all fairness. He is told not to follow vain desires, which means in the case of a prophet, not to be hasty in one’s first reaction. For this can easily lead to going astray from God’s path. Rather, he must make sure of all the facts before passing judgement. The concluding sentence in the verse gives a general rule that applies to all cases of going astray from God’s path. It exposes the person concerned to severe punishment on the Day of Reckoning.

One aspect of the care God took of His servant David is that He drew his attention at the first hurdle, and put him back on the right track at the first rash move, warning him of the ultimate result, when he had not even made one step towards it. Such is God’s favour that He bestows on His chosen servants. Since they are human, they may slip when they travel an uneven patch of the road, but God takes them by the hand putting them back on course and teaching them how to repent. Then He forgives them and bestows even greater favours on them.

Context of the Verse

This verse comes after the well-known incident of Prophet Dāwūd (AS) when Two disputants came to him. One complained of injustice (the “99 sheep” case) and Prophet Dāwūd (AS) gave a quick judgment.

He then realized that he should have listened more carefully - in fact it was a test from Allah. Immediately after (38:24), he sought forgiveness and repented sincerely. 

It was then the above quoted verse (38:26) was revealed. While Allah forgave him, he was given the guidance for leadership and judgment.  This by itself shows that the error that he had committed contained an clement of the desires of the flesh; it also pertained to the abuse of power and authority; and it was an act which was unworthy of a just and fair-minded ruler.

Apparent (Ẓāhir) Meaning

The verse contains four major commands:

1. “We made you a khalīfah” 
• That is he was made a person of Authority, Responsibility, and Leadership
• But Not just a king—but a representative of justice
2. “Judge between people with truth” Allah commanded him to be fair, just and balanced when taking a decision.
3. “Do not follow desire (hawā)” - The verse warns rulers and judges against allowing personal desires or worldly inclinations to corrupt their decisions, as this causes misguidance.
4. Reminder of accountability Those who deviate in fact forget the Day of Judgment when the scales of true and absolute neutral justice will be erected and none will be wronged on that day.

Deeper Meaning (Wisdom)

• Leadership is a trust (amānah): 
• Power is not privilege - It is Responsibility before Allah
• This verse serves as a crucial guideline for leadership, emphasizing that true authority is a trust that must be handled with fairness and fear of God. 
• Justice requires discipline Even a prophet, when faultered in his justice, he was corrected. Which clearly exhibits that No one is above accountability.
• The danger of “hawā” (desires)
• Desire includes Bias, Emotions, Personal interest, and Pressure.
• These distort the Truth and become hurdle in the way of Fair judgment.
• Forgetting آخِرَة leads to injustice When people at the helm of the affairs (specially of justice) forget accountability, they abuse power by Justify ظلم the tyranny.

Scholarly Insight

• Ibn Kathir emphasizes that this is a universal principle for rulers and judges. He explains this highlights the heavy responsibility of leaders to judge by truth and remember the Day of Reckoning to avoid severe punishment. 
• Al-Qurtubi notes that “Hawā” is the root cause of injustice

Similar Verses from Al Qur'an

• Surah An-Nisa (4:135): “Stand firmly for justice… even against yourselves…”
• Surah Al-Ma'idah (5:8): “Do not let hatred cause you to be unjust…”

Relevance Today

This verse is extremely relevant today where judges give biased decisions, saving and protecting the powerful elite, the affluent and the wealth - and giving false verdicts against the escape goats, normally the poor and the weak. Thus this verse is applicable to:

• Leadership & authority: 
• Applies to (1) Governments, and the officials, (2) Judges, (3) Managers, and even Parents - or for that matter Anyone with influence.
• Everyday decisions: Even in daily life conflicts, in arguments and family disputes, we are required to be fair and impartial.
• Bias in modern world Today’s “hawā” includes Tri, Tribalism, Politics, Personal benefit, and Social pressure. This leads to Distorted truth and injustice.
• Forgetting accountability 
• Today most of the people specially on those sitting on seats of justice act as if there will be no consequences of their injustice and that they will not be held accountable for the acts.
• That is why al Qur’an reminds time and again that every decision will be judged

Core Lessons

• Justice must override emotion - so Control your desires.
• Bias is dangerous -so Be just.
• Accountability is inevitable - Remember accountability: be in this world or the Hereafter.

This is advice from Allah, may He be exalted, to those who are in positions of authority. They should rule according to the truth and justice revealed from Him, they should not turn away from it and be led astray from the path of Allah. Allah has issued a stern warning of a severe punishment to those who go astray from His path and forget the Day of Resurrection. 

That is the path of true leadership in Islam

Final Reflection: This verse asks When you have power—even small—do you follow truth or your desires? Unfortunately judges today give verdicts as fed to them or give verdicts in favour of those who influence them with bribes and power of their authority. Even governments today, in the name of their national interests, harm the interests of other nations and wage war to subdue the weak nations to dominate the world. Perhaps we are not afraid of accountability specially on the Day of Judgement. Are you?

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from  Sürah 38 Ṣād - the letter ص  already published. You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For 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 | For detailed reading of with reference to previous verses, refer to Exegesis of Surah Sad already published

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

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

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

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

Follow @IslamUltimate

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

Read More

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

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

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

The verse (meaning-focused translation)

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

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

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

Context within Surah Ar-Raʿd

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

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

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

Rizq / Means of sustenance

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

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

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

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

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

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

Preference to the worldly life over the permanent life of Hereafter

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

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

The temporary worldly life

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

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

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

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

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

Correlation with our daily lives 

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

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

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Do not squander your wealth wastefully

The distribution of wealth has never been equal to every man since time immemorial. The philosophy behind this unequal distribution of wealth is based on Divine Test which is given to both the HAVEs and HAVE NOTs. In fact, those who have wealth beyond their needs are tested more for they are tested whether they squander their wealth for own comforts and spend it wastefully or do they give charities to the HAVE NOTs to help balance out the equation between those who have and those who do not have.

Likewise, there is a test for the poor: Whether they remain patient and continue to await the Divine help and till that they remain contended and pass the test. While there are others who get disheartened by limited means and choose evil ways to rob, cheat and embazzle to make ends meet.

The 26th verse of Surah 17 Al Israa (The Night Journey) is about taking care of near and dear ones and not to be wasteful in spending their wealth for it is needed by those around us, trying hard to sustain their lives:

وَاٰتِ ذَا الۡقُرۡبٰى حَقَّهٗ وَالۡمِسۡكِيۡنَ وَابۡنَ السَّبِيۡلِ وَلَا تُبَذِّرۡ تَبۡذِيۡرًا‏ 

(17:26) Give to the near of kin his due, and also to the needy and the wayfarer. (iv) Do not squander your wealth wastefully,

Yusuf Ali Explanation: 

In the Jewish Decalogue, which was given to a primitive and hard-hearted people, this refinement of Kindness, -to those in want and to wayfarers (i.e., total strangers whom you come across) finds no place. Nor was there much danger of their wasting their substance out of exuberance. Even the command "to honour thy father and mother" comes after the ceremonial observance of the Sabbath. With us, the worship of Allah is linked with kindness-to parents, kindred, those in want, those who are far from their homes though they may be total strangers to us. It is not mere verbal kindness. They have certain rights which must be fulfilled.

All charity, kindness, and help are conditioned by our own resources. There is no merit if we merely spend out of bravado or for idle show. How many families are ruined by extravagant expenses at weddings, funerals, etc., or (as they may call it) to "obliged friends or relatives", or to give to able-bodied beggars? To no one was this command more necessary than it is to Muslims of the present day.

Muhammad Asad Explanation:

(And give his due to the near of kin) In this instance, "his due" evidently refers to the loving consideration due to one's relatives (Zamakhsharl and Razi); those of them who are in a state of want are included in the subsequent mention of "the needy" (al-miskin).

(as well as to the needy and the wayfarer) Regarding this expression, see surah {2}, note [145].

(But do not squander [thy substance] senselessly) Lit., "with [utter] squandering" (tabdhiran) i.e., senselessly and to no good purpose. It is to be borne in mind that the term tabdhir does not relate to the quantity but, rather, to the purpose of one's spending. Thus, Ibn'Abbas and Ibn Mas'ud (both of them quoted by Tabari) defined tabdhlr as "spending without a righteous purpose" or "in a frivolous (batil) cause": and Mujahid is reported (ibid.) to have said, "If a man were to spend all that he possesses in a righteous cause, it could not be termed squandering; but if he spends even a small amount in a frivolous cause, it is squandering."

Javed Ahmad Ghamidi Explanation:

The implication is that just as a person spends on himself the blessings bestowed upon him by God, he should also spend them on his fellow brethren after fulfilling his personal and business needs. It is evident from the Qur’ān that two things are required for a person if he is to become a true servant of God: Firstly, one’s relationship with God should be established on the right footing. Secondly, this relationship with other human beings should also be established the same way. The first thing is achieved through the prayer which is the foremost expression of one’s love for God, and the second through spending in the way of God for this is the foremost expression of one’s love for one’s fellow human beings. The reward for this spending is also God’s love because whatever one spends he has it saved in the heavens, and in the words of the Prophet Jesus (sws), his heart too remains occupied at this place, (Matthew, 6:19-21). In this verse, it is said that spending in the way of God is the right of one’s relatives, orphans and the needy which must necessarily be fulfilled. It is evident from this mention that any slackness in fulfilling this right can make a person a criminal who extorts the rights of people. Thus, at another instance, the Qur’ān (9:34-35) has clearly stated that if a person starts amassing wealth while remaining indifferent to these rights, then this is hoarding and its punishment is the fire of Hell – from which every believer should seek refuge with the Almighty.

Tafsir Qur'an Wiki:

The Sūrah proceeds to include all relatives and the need to be kind to them, adding also the needy and travelers who may find themselves in difficulty. It expands on family relations so as to include all human bonds in their broadest sense:

Give the near kin their due, and also to the needy and the travelers in need. Do not squander your substance wastefully, for the wasteful squanderers are Satan’s brothers, and Satan has always been ungrateful to his Lord. But if you must turn aside from them in pursuit of an act of kindness you hope to receive from your Lord, then at least speak to them kindly. (Verses 26-28)

The Qur’ān makes it clear that the near of kin, the needy and stranded travelers have a right against us which may only be discharged by financial assistance. This does not come as a favour which one person does to another; it is rather a duty imposed by God and associated with worshipping Him alone. When we fulfil this duty, we are only discharging our responsibility, and cultivating a close relationship between ourselves and those to whom we give. The giver has no favour against the recipient, because he is only fulfilling a duty towards God.

Having explained the above said verse in detail, you may now listen to explanation of the Ayat by eminent Muslim scholar Nouman Ali Khan:

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: Important DOs and DON'Ts from Qur'an. You may also refer to our Reference Pages: Understanding Al Qur'an and  Selected Verses from the Qur'an for knowing more about Islam and Qur'ān.

Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

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

O ye children of Adam! Wear Raiment of Modesty and Righteousness

Islam is often mocked for its women clad in layers of clothes and wearing of Hijab. Many non Muslims countries have banned wearing of Hijab and Muslim women are often harassed for their attire and there are many incidents of unruly men snatching away their headdress and scarves.

For many communities, raiment is not taken as a means to cover their shame but to prevent weather hazards and as a mean of adornment and a means to add to their beauty. While generally men are modestly dressed, it is the women who wear inviting clothes, sometimes barely covering their bodies and making them a kind of show piece for every one to gaze on. 

Let us see what are the reasons for our raiment:.[1]

• Adornment: Added decoration or ornamentation.
• Protection: Clothing that provides physical safeguards to the body, preventing harm from climate and environment.
• Identification: Establishing who someone is or what they do.
• Modesty: Covering the body according to the code of decency established by society.
• Status: One's position or rank in comparison to others.

Of the above, adornment and modesty are two conflicting factors. Mostly modesty is sacrificed for sake of adornment as a means of attraction. That is why revealing dresses are generally worn which perhaps are the main cause of many ills in the society. And this trend is not new. Even in pre Islam Arabia, men and women used to circumambulate naked when taking rounds around  the Kaaba. And if today, if we want to surf for naked, there will 99% women and hardly 1% men. 

One's attire and raiment is "THE" difference between modesty and immodesty. In order to ensure modesty and ensure a dress code of  righteousness, Qur'an at many places advocates usage of one's raiment to properly cover one's shame and nakedness. The following 26th verse of Surah 7. Al A'raf cautions man to ensure a dress code of righteousness and modesty:

يٰبَنِىۡۤ اٰدَمَ قَدۡ اَنۡزَلۡنَا عَلَيۡكُمۡ لِبَاسًا يُّوَارِىۡ سَوۡاٰتِكُمۡ وَرِيۡشًا​ ؕ وَلِبَاسُ التَّقۡوٰى ۙ ذٰ لِكَ خَيۡرٌ​ ؕ ذٰ لِكَ مِنۡ اٰيٰتِ اللّٰهِ لَعَلَّهُمۡ يَذَّكَّرُوۡنَ‏ 

(7:26) O ye children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you but the raiment of righteousness that is the best. Such are among the signs of Allah that they may receive admonition! 

In this passage, the Qur'an has used the story of Adam and Eve for the eradication of the evil of nakedness. Satan had seduced the Arabs of the pre-Islamic period into believing that clothing was meant merely for the purpose of decorating and protecting the body from the hardships of weather. Accordingly they totally disregarded its real purpose and paid no heed to cover their shameful parts and did not hesitate to uncover them before others in the open. Above all, they would go round the Ka'abah in perfect nudity during the Haj season; and their women were even more shameless than their men. That was because they considered it a religious act and did this as if it were a virtuous deed.

The whole human race has been addressed because this evil was not confined to the Arabs alone but many people of the world had been (and even today are) guilty of this. Therefore the whole human race has been warned, as if to say, "O children of Adam! Nudity is a clear manifestation of the fact that you have been seduced by Satan. As you have discarded the Guidance of your Lord, and rejected the Message of His Prophets, you have given yourselves up to Satan who has misled you from the way of natural modesty into that shameful state, in which he intended to mislead your first parents. If you consider it seriously, you will come to the inevitable conclusion that you can neither understand rightly the demands of your nature nor fulfill them without the Guidance of the Messengers." 

Tafsir Ibn-Kathir:  (Bestowing Raiment and Adornment on Mankind)

Allah reminds His servants that He has given them Libas and Rish. Libas refers to the clothes that are used to cover the private parts, while Rish refers to the outer adornments used for purposes of beautification. Therefore, the first type is essential while the second type is complimentary. Ibn Jarir said that Rish includes furniture and outer clothes. 

`Abdur-Rahman bin Zayd bin Aslam commented on the Ayah, (وَلِبَاسُ التَّقْوَى and the Libas (raiment) of Taqwa...) "When one fears Allah, Allah covers his errors. Hence the `Libas of Taqwa' (that the Ayah mentions).''

Yusuf Ali  Explanation: 

The body: is pure and beautiful, as long as it is not defiled by misuse: its clothing and ornaments may be good or meretricious, according to the motives in the mind and character: if good, they arc the symbols of purity and beauty: but the best clothing and ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues.

Explanation Qur'an Wiki:

The first address to the children of Adam speaks of the affliction caused to their first father, and of God’s grace when He ordered human beings to wear clothes, to cover their nakedness, and gave them fine garments pleasing to the eye.

`Abd al-Raĥmān ibn Aslam, an early scholar, says: “When a person fears God, he covers his nakedness. Thus he clothes himself with the robe of piety.” In divine law, then, there is a close relationship between garments that a person wears to cover his nakedness and to give himself a fine appearance on the one hand and fearing God and being pious on the other. Both are garments, with one covering mental or abstract nakedness and the other physical nakedness. Both give a human being a fine appearance and both go together. When a person is conscious of God and feels ashamed to appear in a way which is unpleasing to Him, he feels physical nakedness to be abhorrent and shies away from it. On the other hand, a person who feels no sense of shame in front of God and does not fear Him is one who does not hesitate to appear naked or to call people to do likewise. Being modest and covering one’s body are not matters of social tradition, as claimed by those who try to destroy the humanity of people by attacking their sense of shame and chastity in order to carry out the wicked designs of the Protocol of the Elders of Zion. To have a sense of shame is something that God has implanted in human nature and embodied in His law which He sent down to be implemented in human life. He has made them able to implement this law by giving them talents, abilities and provisions.

 

God reminds the children of Adam of His grace as He requires them to cover their nakedness with dress in order to protect their humanity against sinking to the level of animals. Everything He has facilitated for them is also an aspect of His grace. He reminds them of it “so that they may reflect.” (Verse 26) 

Tafsir Javed Ahmed Ghamidi:

The implication is that just as God has created things from which a person’s external attire is made, in the same way He has inspired those facts in his soul with which his inner attire is made. This is the attire of piety which a human is adorned with and then sent in this world. For this purpose, God has ingrained in him his fear, sense of worship and the feeling of modesty and chastity. This inner attire is composed from these elements and is far above the outer one. In fact, it is when the outer attire is made from motives that spring from the inner attire that it makes human beings truly human and humane. Imām Amīn Aḥsan Iṣlāḥī writes:

... It is the person whom God out of His grace adorns with this garment who looks truly graceful and majestic. Such a person is an angel in human form. Whoever sees him, instantly cries out: مَا هٰذَا بَشَرًاﵧ اِنْ هٰذَا٘ اِلَّا مَلَكٌ كَرِيْمٌ. (31:12) (this is not a human being; this is but a noble angel.) (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 245)

(It is a sign from among the signs of God so that people may be reminded)  Ie., they be reminded that a person’s outer attire too should be in accordance with the inner one. The signs of God are found in the world outside a hu,an being and that within him as well. It is his responsibility to seek guidance from them. The revelations of the Qur’ān at many places direct his attention to these signs.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others life miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. May our outer and inner self be modest and that of righteousness. Aneen

Please listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

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.

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

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