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

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

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

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

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

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

Context

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

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

Scholarly interpretation

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

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

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

Relevance today

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

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

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

The essence of 13:26

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

For detailed explanation, read our earlier post: But the life of this world (compared to the Hereafter) is only a fleeting enjoyment

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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Believers! Do not destroy innocent people's honour through suspicion, gossip and unverified accusation

Slander and defamation are among the most destructive social wrongs because these can ruin an innocent person’s honour, relationships, livelihood, and peace of mind with words that may be completely false. A rumour, accusation, edited clip, or careless forward can travel far beyond the speaker’s control and leave damage that is difficult to repair. In our age of social media, the responsibility is even greater—before speaking, sharing, or forwarding something harmful about another person, we should verify it, question its necessity, and remember that destroying a reputation can be far easier than restoring one. Islam therefore treats honour as something sacred: accusations require evidence, gossip is condemned, and believers are taught not to pass on what they do not truly know.

More than men, it is the chastity and honour of women which is deeply scared when she is slandered or defamed. So much so even the wife of Prophet Muhammad ﷺ was slandered with an intent of defaming her and tarnishing the image of the family of the Prophet ﷺ. We share today the 26th verse of Surah 24. An-Nūr that comes in the aftermath of the terrible slander against ʿĀ’ishah رضي الله عنها, the wife of the Prophet ﷺ. It is therefore not merely a statement about “good people marrying good people”; it is also a declaration about purity, slander, reputation, and the moral incompatibility between filthy accusations and innocent people.

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ ۚ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

“Impure women are for impure men, and impure men for impure women; and pure women are for pure men, and pure men for pure women. Those are innocent of what people say. For them is forgiveness and an honourable provision.” — Qur’an 24:26

The context: the Incident of Ifk

The passage 24:11–26 addresses the Hadith al-Ifk—the “Great Slander.” ʿĀ’ishah رضي الله عنها was falsely accused of immorality after becoming separated from the returning caravan and being escorted back by the Companion Ṣafwān ibn al-Muʿaṭṭal. Rumours spread in Madinah. This was a classic case of spread of slandering and defamation when even some people repeated what they had heard without evidence.

Note: You may refer to our reference page on Selected Verses from Qur'an: Slandering, False Accusations and Sins to know more about the subject of slandering.

Allah then revealed a series of verses condemning the slander and vindicating ʿĀ’ishah. So when 24:26 ends with:

أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ “Those are innocent of what they say.”

This part of the verse strongly links the verse to the accusations that had just been discussed. This context is crucial.

What exactly does “the impure are for the impure” mean?

The Arabic terms الخبيثات — al-khabīthāt and الطيبات — al-ṭayyibāt can carry more than one shade of meaning. They can refer to: (1) impure and pure people, or (2) impure and pure words/statements.

Classical scholars discussed both readings

1.    Ibn Kathīr Ibn Kathīr reports interpretations from the early Muslims that evil words belong to evil people, while good words belong to good people. This fits the context very naturally: obscene accusations against ʿĀ’ishah were unworthy of her character. He also recognizes the broader sense that morally pure men and women are suited to one another.

The decisive part is: “They are innocent of what they say.”

In context, this is an emphatic declaration that people such as ʿĀ’ishah and Ṣafwān were innocent of the filthy accusations being made against them.

2.    Al-Ṭabarī Al-Ṭabarī records both interpretations but gives serious attention to the understanding that the verse concerns evil speech and good speech, especially because of the preceding discussion of slander. In that reading: Filthy speech belongs to filthy people; pure speech belongs to people of purity. That does not exclude the broader moral principle, but it prevents the verse from being reduced to a simplistic marriage formula.

3.    Maududi Maududi emphasizes the moral incongruity of such accusations against the Prophet's household. His point is essentially: How could someone properly understand the character of the Prophet ﷺ and his household and still readily believe such an accusation?

Some commentators have interpreted this verse to mean that evil things are for the evil people and good things for the good people: the good people are free from the evil things which the wicked people utter about them. Some others have interpreted it to mean that evil deeds only go with evil people and good deeds with good people: the pious people are free from the evil deeds which the wicked people ascribe to them. Still others interpret it to mean that evil and filthy talk is indulged in only by the evil and filthy people and good and pious talk only by the good and pious people: the pious people are free from the sort of talk that these mischievous' people are indulging in. The words of the verse are comprehensive and can be interpreted in any of the three ways, but the first meaning that strikes the reader is the one that we have adopted above, and the same fits in more meaningfully with the context than others.

The verse therefore calls people to judge accusations against the broader evidence of character, not merely gossip.

4.    Yusuf Ali Yusuf Ali interprets the verse as expressing a natural moral affinity: purity belongs with purity, and corruption with corruption. But again, in the immediate context, its force lies especially in the vindication of those falsely accused.

A common misunderstanding

24:26 should not be turned into an absolute rule saying: “Every righteous person will necessarily marry a righteous spouse.”

The Qur’an itself gives counterexamples. Prophets Nūḥ and Lūṭ had wives who rejected faith, while Pharaoh—one of history's greatest tyrants—was married to the righteous Āsiyah.

So 24:26 cannot mean that Allah guarantees that every marriage will pair people of identical moral quality. Rather, the verse expresses moral compatibility and the unsuitability of filthy accusations for people known for purity, particularly within the context of the Ifk. That distinction matters.

Why does this verse matter enormously today?

Because we now live in an age in which reputation can be destroyed within minutes. The misuse of social media has destroyed lives of many innocent by posting photoshopped phots and slandering material. AI has further increase the menace by making false videos that almost look original, and those not familiar with AI techniques can easily be fooled and made to believe the false to be true.

The sequence is worth noting: (1) A rumour appears. (2) Someone forwards it. (3) A clipped video circulates. (4) A screenshot is shared without context. (5) An allegation becomes a headline, (6) And suddenly thousands of people behave as though accusation itself were evidence.

Surah An-Nūr dealt with precisely this social disease fourteen centuries ago. The surrounding passage effectively asks: Why did you repeat something for which you had no knowledge?

That principle is perhaps even more urgent in the age of WhatsApp, Facebook, X, TikTok, edited videos and AI-generated material. Therefore we must be very cautious of slandering material posted on social media, specially with regard to otherwise known people of repute and honesty. Remember:

1. An accusation is not proof

• A person's honour cannot legitimately be destroyed merely because someone made a claim.
• Islam demands evidence—especially in accusations involving sexual immorality.
• That is why Surah An-Nūr places such severe restrictions on accusations of zina.
• The principle extends beyond that specific legal category: do not convert suspicion into certainty.

2. Character matters when evaluating rumours

24:26 teaches us to ask: Is this accusation consistent with everything reliably known about this person's character?

However, this does not mean righteous-looking people can never sin. But it does mean that extraordinary accusations should not be casually believed when they contradict a long-established pattern of good character and lack credible evidence. That was part of the moral failure during the Ifk.

3. Repeating gossip can itself become wrongdoing

Many people say: “I did not invent it; I only forwarded it.” - The Qur’anic account of the Ifk destroys that excuse.

A rumour acquires destructive power precisely because ordinary people repeat it. Surah An-Nūr therefore teaches a remarkable rule for modern communication:

• Before forwarding, ask whether you actually know it to be true.
• If not, silence may itself be an act of worship.

There is also an important lesson about dignity. The final part says:

لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ “For them is forgiveness and an honourable provision.”

Human beings may attempt to stain someone's reputation, but their words do not determine that person's standing before Allah. A false accusation can damage one's public image, but it cannot make the innocent guilty before Allah. That can be profoundly comforting to anyone who has been falsely accused or misrepresented.

The deeper message of 24:26

Surah An-Nūr is concerned with protecting the moral atmosphere of society.

• Zina damages society. But false accusations of zina also damage society.
• Immorality corrupts. But so does obsession with scandal.

That is why the surah does not merely tell people: “Do not commit sexual wrongdoing.” Rather, it also tells society: “Do not destroy people's honour through suspicion, gossip and unverified accusation.” Both morality and reputation deserve protection.

A principle for our time

Before believing or forwarding something damaging about another person, ask three questions:

• Do I know this is true?
• Do I have reliable evidence?
• Would I want someone to treat my reputation this way?

That is where 24:26 becomes profoundly contemporary. Its enduring message is that purity should not be casually associated with filth, dignity should not be destroyed by gossip, and truth—not scandal—must govern how believers speak about one another.

What is being suggested here is that people in future should not credulously put their belief in any rumor that reaches them. They should carefully see as to who is being accused and on what account and whether the accusation fairly sticks on the person or not. And when there exists no trace of evidence to support the accusation, people cannot believe it just because a foolish or wicked person has uttered it.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Surah 24. An Nur (The Light), already published

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

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.

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