Al-Qurʾān: Overview and Selected verses from: Sürah 46. Al-Aḥqāf (The Wind-Curved Sand Hills)

Sürah Al-Aḥqāf is the 46th Surah of Al Qur'an, with 35 verses (ayat), part of the Juzʼ 26, with 4 Rukus.. This is the seventh and last chapter starting with the Muqattaʿat letters Hāʼ Mīm. 

“Aḥqāf” refers to sandy desert regions associated with the ancient people of ʿĀd, the nation of Prophet Hūd عليه السلام. The surah recalls how a powerful civilization became arrogant which rejected divine guidance, and was destroyed.

The title symbolizes The rise and fall of civilizations and the consequences of pride and denial.

We have already published the Tafseer / Exegesis of the Sürah 46. Al-Aḥqāf (The Wind Curved Sand Dunes), which can be accessed from by clicking on the highlighted link:  

Herein under we only present an overview entire Sūrah and some of the selected verses for selective reading / references. The following overview includes the context, major themes and subjects and lessons that we can learn from this Sūrah, followed by references to  some of the selected verses already published.

The Overview

Surah Al-Aḥqāf (الأحقاف), is generally considered a Makkan surah, revealed toward the later Makkan period, when opposition to Prophet Muhammad ﷺ had become intense.

Sūrah Al-Aḥqāf  is the last of the seven consecutive surahs of the Al Quran which are affixed the Letters Ha-Meem " حٰمٓ ". Chronologically they all belong to the same Makkan Period, and they immediately follow the last Sürah in time. These seven surahs that begin with same dis-joined words are:

• Chapter. 40 Surah Al Mu'min (The Believer)
• Chapter. 41 Surah Fussilat  (Explained in Detail)
• Chapter. 42 Surah Ash Shura (The Consultation)
• Chapter. 43 Surah Az Zukhruf (The Ornaments of Gold)
• Chapter. 44 Surah Ad Dukhan (The Smoke)
• Chapter. 45 Surah Al Jathiya (The The Kneeling)
• Chapter. 46 Surah Al Ahqaf (The Wind Curved Sand Dunes)

Classical scholars view this group as especially powerful in: (1) Defending revelation, (2) Discussing truth vs arrogance, and (3) Strengthening faith during hardship.

Context of revelation

Most scholars place this surah in the late Makkan period:

• A period which from the earliest years of proclamation of Islam that witnessed the years of persecution, and before migration (Hijrah) to Madinah.
• This was a difficult phase since Islam was socially weak, elite Quraysh opposition was fierce, and the Prophet ﷺ had suffered personal losses.
• The surah therefore combines: (1) Warning to rejecters, (2) Reassurance to believers, (3) and reflections on historical collapse.

Importance compared to other surahs

Surah Al-Aḥqāf is not among the longest or most legally detailed surahs, but scholars often value it for its:

• Spiritual seriousness,
• Civilizational warnings,
• Emotional depth,
• and Moral clarity.

Main themes of Surah Al-Aḥqāf

The surah revolves around several interconnected themes, mentioned herein under:

• The truth of revelation
• A major theme is: the Qur’an is divine revelation, not human invention.
• The surah repeatedly challenges skeptics who accused Prophet Muhammad ﷺ of fabrication.
• It argues:
• Revelation is consistent with earlier scriptures,
• Truth can be recognized through reflection,
• and denial often comes from arrogance rather than lack of evidence.
• The fate of arrogant civilizations
• The story of the people of ʿĀd is central.
• They were: (1) Technologically and physically powerful, (2) Proud of their strength, yet (3) dismissive of warnings. and therefore (4) Collapsed completely.
• The lesson: No civilization survives merely through power if it becomes morally corrupt and arrogant.
• This theme strongly connects to modern discussions about Materialism, Empire, Environmental destruction, Moral decay, and Societal Hubris (Hubris is excessive pride, overconfidence, or arrogance that often leads to a person's downfall.)
• Refer to our post The stories of Doomed People from Al Qur’an - The People of ʿĀd of Prophet Hūd (AS) for the detailed account.
• Patience under rejection
• The Prophet ﷺ is comforted throughout the surah.
• All along his stay in Makkah since his announcement of prophethood and introduction of Islam to pagans of Makkah, he faced: Ridicule, accusations, hostility, and extreme emotional, mental and physical  hardship.
• The surah tells him that the earlier prophets faced the same struggles and that truth is not measured by popularity - but perseverance matters.
• Signs of God in creation
• The surah repeatedly invites people to observe nature, think rationally, and reflect on existence.
• This Makkan Qur’anic style emphasizes contemplation, moral reasoning, and spiritual awareness.
• Human responsibility toward parents
• One of the Qur’an’s most famous passages about kindness to parents appears here.
• It links gratitude to God, with gratitude to parents.
• This section is deeply important in Islamic ethics.
• The response of the jinn to the Qur’an
• The surah mentions a group of jinn who heard the Qur’an and accepted it sincerely.
• This contrasts with humans who rejected it despite understanding.
• The implication: Openness and humility matter more than status or intellect.

Important verses from Sürah 46. Al-Aḥqāf

1. Qur’an and intellectual honesty — 46:8

• “Or do they say, ‘He invented it?’ Say: If I invented it, you cannot protect me from Allah at all…”
• This verse addresses: A, truth claims, sincerity, and Accountability before God.
• It emphasizes moral seriousness in speech and public discourse.

2. Arrogance of civilizations — 46:26

• About the people of ʿĀd: “We had established them in ways We have not established you…” - Yet their power did not save them.
• This verse is often discussed in relation to: Empires, technological pride, overconfidence in material power, and societal decline.

3. Kindness to parents — 46:15-17

Verses 15 to 17 instruct Muslims to be virtuous (ihsan) towards their parents and do not disobey them.

• Verse 15: One of the Qur’an’s most beloved ethical passages: “We have commanded man to be good to his parents…”
• A passage in verse 15 notes that a mother works hard for a period of "thirty months", bearing and nursing her child; the explicit mention of "thirty months" has implications for the calculation of the fetal viability threshold in Islamic law.
• It continues with a moving prayer for: Gratitude, righteous living, and concern for future generations.
• This verse is widely recited and reflected upon.

4.  The story of the Prophet Hud (عَلَيْهِ ٱلسَّلَامُ)  - Verses 21 to 25

• Prophet Hud (عَلَيْهِ ٱلسَّلَامُ) was sent to the people of ʿĀd "by the sand dunes" (Arabic: fi al-Ahqaf, hence the name of the chapter). The people rejected his message and were then punished by a storm that destroyed them.
• The story is mentioned to impress upon the rich, powerful and the affluent that if the are arrogance and do not follow Divine guidance, they are bound to collapse.
• Its applicability to present times cannot be ruled out, specially with regard to super powers and technologically strong nations.

5. Listening before judging — 46:29–31

• The jinn hear the Qur’an and respond thoughtfully: “We have heard a wondrous recitation…”
• Modern readers often connect this passage to: Intellectual humility, openness, and sincere listening instead of reflexive dismissal.

6. Patience and perseverance — 46:35

• The surah closes powerfully: “So be patient, as the messengers of strong resolve were patient…”
• This is one of the Qur’an’s great verses on resilience.
• It teaches: Endurance, moral steadiness, long-term vision, and emotional discipline under pressure.

Central message of the surah

If Surah Al-Aḥqāf had to be summarized in one sentence, it would be: Civilizations and individuals collapse when arrogance, desire, and denial replace humility, truth, and moral responsibility.

At the same time, the surah offers hope: sincere reflection leads to guidance, patience has dignity, and truth ultimately outlasts power.

Why many readers find it deeply relevant today

Modern readers often see Surah Al-Aḥqāf as speaking to:

• Hyper-materialism,
• Moral confusion,
• Political arrogance,
• Decline of empathy,
• Family breakdown,
• Ecological destruction,
• and Spiritual Emptiness despite technological advancement.

Its warnings are civilizational, but its guidance is intensely personal.

Explanation / Tafsir of Selected Ayat / Verses (Already published)

• Verse 5: 
• An eye opener verse from Qur'an for those who commit Shirk by turning to deities other than Allah 
• And who is more astray than one who invokes besides Allah such as will not answer him
• Who are the Strayed Ones (from the Right Path)
• Verse 15: My Lord, dispose me that I may give thanks for the bounty that You have bestowed upon me and my parents
• Verse 24: Do they not reflect on the Qur'an? Or are there locks on their hearts?

In time we will add more selected ayat / verses from this surah.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may also refer to our exclusive reference 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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The only verse of Al Qur’an that makes a clear mention of word Sharī‘ah - and Why

There are certain terminologies of Al Qur'an which are mostly misinterpreted and used negatively for point scoring and downplaying Islam as a draconian religion. This happens so when the verses are read in plain translation without understanding the reference to the context. One such misunderstood and misinterpreted word is Sharī‘ah (Arabic شَرِيعَة). Interestingly, the word is used only once in Al Qur'an and can only be understood if the verse if read with reference to the context.

The Verse

The verse is placed at the 18th place in Surah 45. Al-Jāthiyah (meaning The Kneeling) given herein under:

ثُمَّ جَعَلْنَٰكَ عَلَىٰ شَرِيعَةٍ مِّنَ ٱلْأَمْرِ فَٱتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَآءَ ٱلَّذِينَ لَا يَعْلَمُونَ

Then We put you, [O Muhammad], on an ordained way concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know.

The plain meaning of word Sharī‘ah (Arabic شَرِيعَة)

• Literal Meaning: It literally means "the path" or "the way to a watering places. Since in rather dry weather of Arabia, find scarce water was ab uphill task, the word literally means finding places for water.
• Technical Definition: However when it comes to usage of this word in the Islamic terminology, it refers to the divine law, commandments, and principles ordained by Allah (SWT) for humanity, covering belief, worship, ethics, and daily life.

The reference to the Context

Before we explain the above quoted verse, let us look back at the 17th verse to understand why this verse was revealed.  In fact, the connection between Surah Al-Jāthiyah 45:17 and 45:18 is very important in Tafsīr because verse 18 is presented as a response and contrast to what happened in verse 17.

The verse 17 

وَءَاتَيْنَٰهُم بَيِّنَٰتٍ مِّنَ ٱلْأَمْرِ ۖ فَمَا ٱخْتَلَفُوٓا۟ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۚ إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ

And We gave them clear proofs of the matter [of religion]. And they did not differ except after knowledge had come to them - out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. 

In the 17th verse, Allah says He gave the Children of Israel:

• Clear teachings,
• Revelation,
• Knowledge,
• and guidance,

Yet, they fell into division after knowledge came to them, out of rivalry, jealousy, and selfish conflict. This completely in tangent to the Divine teachings of unity, mutual respect and honour and bondage. 

Verse 18 That is why Allah says to Prophet Muhammad ﷺ: “Then We placed you upon a clear Sharī‘ah/path in religion, so follow it and do not follow the desires of those who do not know.”

How scholars correlate them The classical commentators generally see verse 18 as:

• A lesson drawn from verse 17, and
• A warning to the Muslim ummah not to repeat the same error.

Thematic flow between the two verses

• Verse 17: 
• Knowledge alone did not save previous communities
• The Children of Israel were not condemned because they lacked revelation.
• Rather: They had knowledge, Scripture (Torah) and guidance - yet they split and corrupted religion because of: Ego, rivalry, worldly interests, sectarianism, and desires (ahwā’).
• This is crucial - The problem was not ignorance alone — it was desire overriding truth.
• Verse 18: Therefore, this verse was revealed with a caution to follow revelations — not desires
• Implication “Then” (ثُمَّ) links the verses directly. The implication is:
• Since earlier communities deviated after receiving knowledge, you, O Muhammad ﷺ, must remain firmly upon the revealed path.
• So verse 18 becomes both: An instruction and a preventive warning.
• Ibn Kathir’s linkage  Ibn Kathir is of the opinion that the sequence is intentional, thus explicitly connects these two verses this way:
• Allah mentions how previous nations differed after receiving knowledge. (verse 17)
• Then (verse 18) Allah tells the Prophet ﷺ: 
• "You have now been given a clear Sharī‘ah." - that is the path well defined and ordained from Allah.
• Therefore - Stay committed to it and do not follow the desires that caused earlier people to deviate.
• Al-Razi notes something subtle:
• Verse 17 says: They differed after knowledge came.
• Verse 18 says: Do not follow desires.
• Why this order? Because Razi argues:
• Deviation is not always caused by lack of evidence,
• Often people already know the truth,
• But desires distort judgment.
• So the Qur’an is diagnosing a moral-spiritual problem, not merely an intellectual one.
• The contrast between “knowledge” and “desire”
• Concise summary
• Verse 45:17 explains how earlier religious communities received divine knowledge but became divided because of selfish desires and rivalry.
• Verse 45:18 follows directly by instructing the Prophet ﷺ to remain firmly upon the revealed Sharī‘ah and not follow those same destructive desires.
• Together, the verses teach that: The greatest threat to religious truth is not lack of knowledge alone, but allowing ego and desire to override revelation.
• Therefore Muslims must avoid repeating earlier divisions.

Explanation of Verse 18 - Al-Jāthiyah

With the above correlation and context in with verse 18 was revealed, now let us unpack this verse for its Tafsir. This verse is considered very important because it contains one of the clearest Qur’anic uses of the word “Sharī‘ah” — meaning a divinely ordained path or way of life.

We have already shared interpretation of the verse and its correlation by Ibn Kathir and Razi. Herein under is how major Muslim scholars have interpreted it:

• Abul A'la Maududi emphasizes the civilizational meaning of the verse. He argues:
• Islam is not merely a private spirituality - rather it is a complete way of life ordained by God
• Muslims are warned not to replace divine principles with:
• Social trends
• Nationalism
• Cultural pressures
• and Purely secular ideologies
• He interprets “do not follow desires” broadly as abandoning divine ethics for human-made systems.
• Al-Tabari says: “Sharī‘ah” here means a clear method and path in religion. The Prophet ﷺ was given a complete and evident system from Allah
• Tabari emphasizes that  “Those who do not know” refers to people lacking true knowledge of God’s guidance.
• Therefore, believers should not:
• Follow opinions unsupported by revelation
• Compromise truth for popular trends or pressures

Common Themes Across Scholars Nearly all major tafsir scholars agree on these central meanings:

• Islam is a clear divinely guided path - that is “Sharī‘ah” means a revealed way of life from Allah.
• Revelation should guide human life And  NOT:
• Social fashion,
• Political pressure,
• Ego
• or uninformed opinion.
• “Desires” (ahwā’) are spiritually dangerous: In Qur’anic language, “desire” often means:
• impulses,
• biases,
• arrogance,
• selfish inclinations, when they override truth.
• Knowledge is tied to revelation The verse contrasts: Those who truly know, with those driven mainly by desire.

Linguistic Note

The word “Sharī‘ah” originally meant: a clear path leading to water. Therefore, the classical scholars say this symbolizes: "The path that gives spiritual life and sustenance."

Summary

Most eminent Muslim scholars interpret Qur’an 45:18 as Allah telling the Prophet ﷺ: You have been given a clear divine path and law - so Follow revelation faithfully and Do not let social pressure, ignorance, or personal desires replace divine guidance.

The verse is understood as both: A command to the Prophet ﷺ, and a warning and lesson for the Muslim community as a whole.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

A Man is Not to be Punished for the Wrongs done by his Father or Brother - Prophet Muhammad ﷺ cautioned

Bringing criminals to justice is the legitimate demand of every cultures and responsible civic community. But in the absence of the culprit, apprehending his relatives, specially nearest blood relatives like father and brother or even the son to pressurize the absconding criminal to turn himself in is extreme act of injustice being exercised in many countries and communities. Sometimes, even the blood relations of the absconding criminal are punished in his stead.

Prophet Muhammad ﷺ strictly prohibited such a practice and cautioned believers to abstain from harming the blood relations of an absconding criminal. This caution has been mentioned in a Hadith attributed to Prophet Muhammad ﷺ, mentioned in Sahi Muslim as Hadith number 4495 explained herein under:

The Hadith

Narrated by Abu Rimthah: 

I went to the Prophet (ﷺ) with my father. The Messenger of Allah (ﷺ) then asked my father: Is this your son? He replied: Yes, by the Lord of the Ka'bah. He again said: Is it true? He said: I bear witness to it. The Messenger of Allah (ﷺ) then smiled for my resemblance with my father, and for the fact that my father took an oath upon me. He then said: He will not bring evil on you, nor will you bring evil on him. The Messenger of Allah (ﷺ) recited the verse: "No bearer of burdens can bear the burden of another."

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا عُبَيْدُ اللَّهِ، - يَعْنِي ابْنَ إِيَادٍ - حَدَّثَنَا إِيَادٌ، عَنْ أَبِي رِمْثَةَ، قَالَ انْطَلَقْتُ مَعَ أَبِي نَحْوَ النَّبِيِّ صلى الله عليه وسلم ثُمَّ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لأَبِي ‏"‏ ابْنُكَ هَذَا ‏"‏ ‏.‏ قَالَ إِي وَرَبِّ الْكَعْبَةِ قَالَ ‏"‏ حَقًّا ‏"‏ ‏.‏ قَالَ أَشْهَدُ بِهِ ‏.‏ قَالَ فَتَبَسَّمَ رَسُولُ اللَّهِ صلى الله عليه وسلم ضَاحِكًا مِنْ ثَبْتِ شَبَهِي فِي أَبِي وَمِنْ حَلْفِ أَبِي عَلَىَّ ‏.‏ ثُمَّ قَالَ ‏"‏ أَمَا إِنَّهُ لاَ يَجْنِي عَلَيْكَ وَلاَ تَجْنِي عَلَيْهِ ‏"‏ ‏.‏ وَقَرَأَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏{‏ وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ‏}

The Hadith mentioned in Sahih Muslim 4495 refers to a principle the Prophet Muhammad ﷺ established about justice and personal responsibility. The narration is connected to the Qur’anic idea:

“No bearer of burdens shall bear the burden of another.” — Qur’an 6:164

Explanation

The hadith describes the Prophet ﷺ forbidding punishment of relatives for someone else’s crime. In other words:

• A father should not be punished for his son’s crime,
• A brother should not be punished for his brother’s offense,
• And collective revenge or collective punishment is unjust.

This was a major reform in Arabia, because tribal societies often practiced collective retaliation.

Historical background

Before Islam, many tribes followed systems where if one person killed someone, revenge could target the killer’s tribe, even entire families could be attacked and relatives could be imprisoned or humiliated,

cycles of revenge lasted generations.

The Prophet ﷺ tried to replace this with:

• Individual accountability,
• Evidence-based justice,
• Limits on retaliation,
• And protection for innocents.

So this hadith was part of a broader transformation from tribal vengeance to legal responsibility.

Why did the Prophet ﷺ forbid it?

• Justice requires individual responsibility
• A person is morally accountable only for their own actions.
• Punishing innocent relatives violates fairness because:
• they did not choose the crime,
• they may even oppose it,
• and harming them creates new injustice.
• This became a foundational Islamic legal principle.
• To stop endless revenge cycles
• Collective punishment often creates:
• Bitterness,
• Tribal hatred,
• Civil conflict,
• and generational violence.
• By limiting punishment to the guilty individual, Islam tried to reduce escalation.
• To protect vulnerable people
• In many societies, rulers or tribes target families to:
• Pressures suspects,
• Intimidates opposition,
• or Demonstrates power.
• The Prophet ﷺ rejected this logic.

Applicability to our Present times

Unfortunately, collective punishment still exists in many parts of the world — not only in Muslim societies but in other countries too. Some examples are appended below:

• Arresting reletives to pressure suspects,
• Demolishing family homes,
• Targeting clans or ethnic groups,
• pPunishing communities for actions of militants,
• or Social “honor” retaliation against entire families.

Human rights law today generally rejects collective punishment for the same reason Islam did: innocent people should not suffer for crimes they did not commit.

Why does it continue?

Now the question arises despite communities having reformed due to education and awareness and access to social justice. There are several reasons, some appended below:

• Continuation of tribal customs in many parts of the world,
• Authoritarian politics, 
• Revenge culture,
• Fear tactics,
• Weak legal systems,
• Emotional reactions after violence.

People often justify it by saying: “The family knew,” or “pressure the relatives to stop him.” But Islamic ethics generally requires proof against each individual person.

How to avoid it

We need to bring an end to this heinous culture of taking blood relations hostage or even punishing them for the crime by the fathers, sons or brothers. Herein under are some suggested actions that can be taken:

• Strong rule of law: Punishment should require:
• Evidence,
• Fair trials,
• and individual responsibility.
• Reject revenge culture: Communities can teach:
• Justice is not inherited,
• Guilt is not collective,
• and anger should not override fairness.
• Religious education: Teaching Qur’anic and Prophetic principles about justice helps counter tribal or emotional thinking. It is unfortunate that many a Muslims are unaware of Islamic laws, directives and norms. They still cling to tribal mindset and indulge in actions tangent to Islamic law.
• Protect due process: 
• Scholars have always historically emphasized:
• Just and impartial investigation,
• Dependable and men of character as witnesses,
• and limits on state power, which normally play a dominant role in apprehending blood relatives' and keeping them under custody till the criminal gives in.
• Without due process, laws are compromised collective punishment becomes easier.
• Moral courage: People often stay silent when innocent relatives are targeted. Preventing injustice requires:
• Speaking against abuse,
• Defending innocents consistently - even when emotions are high.
• Broader significance

This hadith thus establishes a principle now considered fundamental in both Islamic law and modern legal ethics: "Responsibility is personal, not inherited." This fact has over a period of time has  helped move societies, communities and countries away from tribal vengeance toward a more principled understanding of justice. Nevertheless, we need to be vocal on the rights of people and let not sit idle and protest on issue at hand. 

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.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ about Warning and Cautions for more Hadiths on the subject

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: The material for this post has been collected from the references as 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. one may also consult local Muslim Imaan of the masjid for more clarification.

Disclaimer: This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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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Anyone who approves the bad deeds of others and follows them is also blameworthy - Hadith Prophet Muhammad ﷺ

No matter how good a man is, he is bound to take inferences from the society, from the persons around him or even the rulers. Many remain on the right course and keep the dirt from soling their character. Yet many a opportunist who see someone powerful or the rulers, doing deeds unbecoming, would approve of their bad deeds and even try to follow and support them. Then such a person is equally blameworthy for siding with the wrongdoers.

Today, we share a Hadith attributed to Prophet Muhammad ﷺ mentioned in Sahi Muslim as Hadith number 4801 about such people and will try to correlate it to our present environment, though with a caution that this Hadith.

The Hadith:

It was narrated from Umm Salamah, the wife of the Prophet ﷺ, that Prophet Muhammad ﷺ said: "There will be appointed over you rulers (whose good deeds) you approve of and (whose bad deeds) you object to. Whoever dislikes (their bad deeds) will be free of blame and whoever objects (to them) will also be safe, but whoever approves and follows (is blameworthy)." They said: "Should we not fight them?" He said: "No, not so long as they offer prayers."

Arabic Text:

وَحَدَّثَنِى أَبُو غَسَّانَ الْمِسْمَعِىُّ وَمُحَمَّدُ بْنُ بَشَّارٍ جَمِيعًا عَنْ مُعَاذٍ - وَاللَّفْظُ لأَبِى غَسَّانَ - حَدَّثَنَا مُعَاذٌ - وَهُوَ ابْنُ هِشَامٍ الدَّسْتَوَائِىُّ - حَدَّثَنِى أَبِى عَنْ قَتَادَةَ حَدَّثَنَا الْحَسَنُ عَنْ ضَبَّةَ بْنِ مِحْصَنٍ الْعَنَزِىِّ عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِىِّ -صلى الله عليه وسلم- عَنِ النَّبِىِّ -صلى الله عليه وسلم- أَنَّهُ قَالَ « إِنَّهُ يُسْتَعْمَلُ عَلَيْكُمْ أُمَرَاءُ فَتَعْرِفُونَ وَتُنْكِرُونَ فَمَنْ كَرِهَ فَقَدْ بَرِئَ وَمَنْ أَنْكَرَ فَقَدْ سَلِمَ وَلَكِنْ مَنْ رَضِىَ وَتَابَعَ ». قَالُوا يَا رَسُولَ اللَّهِ أَلاَ نُقَاتِلُهُمْ قَالَ « لاَ مَا صَلَّوْا ». أَىْ مَنْ كَرِهَ بِقَلْبِهِ وَأَنْكَرَ بِقَلْبِهِ.

What does the hadith mean?

The hadith addresses a difficult political and moral reality:

• Muslim rulers may commit injustice, corruption, or sinful acts
• Believers are not expected to blindly approve wrongdoing
• But violent rebellion is treated with extreme caution

The Prophet ﷺ distinguishes between three reactions:

• 1) Rejecting evil internally
• “Whoever dislikes (their bad deeds)…” - This means:
• Keeping moral clarity
• Not accepting injustice as “good”
• Maintaining faith and conscience
• Such a person is “free of blame.”
• 2) Speaking against wrongdoing
• “Whoever objects…” - This includes:
• Advising
• Criticizing injustice
• Enjoining right and forbidding wrong through lawful means
• The hadith praises moral resistance without necessarily endorsing armed revolt.
• 3) Approving and following wrongdoing
• “Whoever approves and follows…” - This is condemned because it means:
• Supporting oppression
• Justifying corruption
• Participating in evil
• The issue is not mere obedience in ordinary governance, but moral complicity.

Why did the Prophet ﷺ forbid fighting them?

We know that one must be very vocal to confront those, specially unjust rulers, “No, not so long as they offer prayers.” - therefore the Prophet ﷺ forbade taking arms against such rulers or staging a coup. Let us find out why:

• Classical scholars understood this as prioritizing:
• Prevention of civil war (fitnah)
• Preservation of social order
• Avoidance of mass bloodshed
• Historically, rebellions often caused:
• More deaths than the original injustice
• Collapse of stability
• Sectarian violence

Many scholars conclude:

• Sinful rulers are not automatically removed by force
• Open rebellion is only considered under extreme conditions

Scholars like Al-Nawawi or Ibn Hajar al-Asqalani are of the opinion that the hadith does not mean:

• Rulers are above criticism
• And that Muslims must obey evil unconditionally
• Rather:
• Wrongdoing should still be rejected
• Advice and reform remain obligations
• But armed revolt is heavily restricted because of its consequences and adverse fallout.

They also linked this hadith with others that permit resistance if rulers show Clear disbelief (kufr bawāḥ) or Open abandonment of Islam.

Relevance today

This hadith remains highly discussed in modern politics.

• 1) Moral independence The hadith teaches:
• Do not normalize injustice
• Do not worship political power
• Keep ethical judgment independent
• That is A believer should not excuse oppression simply because it comes from “their side.”

• 2) Criticism without chaos The Hadith supports:
• Peaceful criticism
• Accountability
• Ethical dissent
• While warning against cycles of violence that destroy societies.
• 3) Debate over political quietism Different Muslims apply this hadith differently today.
• Some emphasize: Stability and avoidance of civil conflict
• Others argue: Modern constitutional activism, protest, and political participation are legitimate forms of opposing injustice that do not equal violent rebellion
• So contemporary interpretation varies.

Important nuance

This hadith is often misunderstood in two opposite ways:

• Misuse #1 
• Muslims must obey rulers no matter what.”
• That is not what the hadith says.
• The Prophet ﷺ explicitly says believers should reject wrongdoing.
• Misuse #2
• “Any injustice justifies violent uprising.”
• The hadith cautions against this because societal collapse can become worse than the ruler’s injustice.

If revolt is not recommended - how believers should manage a despot?

Many classical and contemporary scholars read this hadith together with the broader teachings of Qur'an and the Sunnah, not in isolation. The question becomes: if violent revolt is restricted, what forms of action remain legitimate against injustice? The answer is: The hadith does not tell Muslims to become passive or morally indifferent. In the same tradition, Prophet Muhammad repeatedly emphasized:

• Speaking truth against oppression,
• Commanding right and forbidding wrong,
• Protecting justice,
• And refusing complicity in evil.

Another famous narration says: “The best jihad is a word of truth before a tyrannical ruler.” This shows that moral resistance remains important even when armed rebellion is discouraged.

In summary, The hadith teaches a balance:

• Reject evil morally
• Speak against wrongdoing responsibly
• Avoid becoming complicit
• Be extremely cautious about violent rebellion because of the danger of widespread chaos and bloodshed

A rationale course of Action

When rulers take actions tangent to people's interest and welfare, there is a need speak and advise responsibly. Classical scholars allowed:

• Sincere advice (naṣīḥah),
• public criticism when needed,
• Scholarly correction,
• advocacy for justice.

Today, this may include:

• Unbiased writing,
• Active and neutral journalism,
• Legal activism,
• Peaceful protest,
• Civic organization,
• Anti-corruption work,
• Defending rights through lawful means.

Avoid assisting oppression Thus this Hadith condemns: 

• "Whoever approves and follows.”, meaning:
• Do not become an instrument of injustice,
• Do not justify cruelty for political loyalty,
• Do not aid oppression if avoidable.

The enduring relevance of this Hadith is in the tension it addresses: how to oppose injustice while also preserving social stability. So let us apply this Hadith rationally, not emotionally. While every bad deed or action of a rulers must be openly condemned so that rulers clearly understand the opinion of the people and mend ways and rephrase their policies that hurt their people. But rebellion is not to be a considered option ever for it is an emotional outburst rather than logical reflective thinking.

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.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ about Warning and Cautions for more Hadiths on the subject

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: The material for this post has been collected from the references as 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. one may also consult local Muslim Imaan of the masjid for more clarification.

Disclaimer: This post is not intended to "force" preach, convert, or criticize any belief or civic / political system. The views shared are meant to inspire dialogue, understanding, and reflection. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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

Follow @IslamUltimate

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

Read More

Al Qur’an: The Divine Scripture revealed in localized language (Arabic) yet Universal in message

There have been four Divine Scriptures revealed in different languages - yet it is only Al Qur'an, the last of the four scriptures, which is still preserved in the same Arabic language in which it was originally revealed - and preserved till date without any words added or substracted from it. And most importantly, while the it was revealed in a localized language, that is Arabic of its place of revelation, its message remains universal and applicable even today as it was when it was revealed more than fourteen centuries ago.

Today, we share two verses (3rd and 4th) from Surah 43. Az-Zukhruf which talk about its preservation, being part of the Mother Book and its universality despite being revealed in a localized language.

The Verses

“Indeed, We have made it an Arabic Qur’an so that you may understand.

And indeed, it is in the Mother of the Book (Umm al-Kitāb) with Us—exalted and full of wisdom.”

What do these verses mean?

• 1) “An Arabic Qur’an so that you may understand”
• This emphasizes that the revelation to Prophet Muhammad ﷺ came in the language of his people (Arabic) for clarity and accessibility.
• The message itself is universal - though the language is localized so the first audience can grasp it directly.
• This mirrors a broader pattern in revelation: scripture comes in the language of its recipients.
• Ibn Kathir outlines several key points from these verses regarding the nature and purpose of the Quran:
• Accessibility Through Language (Verse 3) - The Linguistic Wisdom: Allah revealed the Quran in the Arabic tongue so that the Arabs (to whom it was first addressed) could easily comprehend, reflect upon, and apply its guidance.
• Addressing Rejection: Regarding the context of the unbelievers' denial, he mentions the commentary of Qatadah on the surrounding verses. If Allah had withdrawn the Quran due to their stubbornness, they would have been doomed. However, out of His infinite mercy, He continued to send the Reminder (Dhikr) so that they might understand and turn back.
• Sayyid Abul Ala Maududi explains that: The object of taking an oath by the Qur'an is to impress this fact: "We are the Author of this Book and not Muhammad (upon whom be Allah's peace)," and the attribute of the Qur'an chosen for the oath is that it is a "lucid Book". To swear by the Qur'an itself with its this attribute in order to impress that the Qur'an is Divine Word by itself implies this: "O people, this is an open Book before you. Read it intelligently. Its clear and un-ambiguous themes, its language and literary style, its teaching which distinguishes the truth from falsehood, all arc testifying to the fact that none but the Lord of the Universe could be its Author. " Then the sentence: '"We have made it an Arabic Qur'an so that you may understand it." has two meanings:
• (1) "It is not in any foreign tongue but in your own language; therefore, you can have no difficulty in assessing its value and worth. Had it been in a non-Arabic language, you could have offered the excuse that you could not determine its being Divine, or otherwise, for you did not understand it. But you cannot offer this excuse about this Arabic Qur'an. Its each word is clear to you: its each passage and discourse, both in language and in theme, is plain for you. Now you may see it for yourself whether this could be the word of Muhammad (upon whom be Allah's peace) or of some other Arab."
• (2) "We have sent this Book in Arabic because We are addressing the Arabs, who can only understand an Arabic Qur'an. The person who disregards this expressly rational ground for sending down the Qur'an in Arabic and regards it as the word of Muhammad (upon whom be Allah's peace) instead of Divine Word only because Muhammad's mother tongue is also Arabic, commits a grave injustice. " (To understand this second meaning, please see Surah Ha-Mim As-Sajdah: 44 and its E.N.'s). 
• 2) “In the Mother of the Book (Umm al-Kitāb)”
• “Umm al-Kitāb” is commonly understood by classical scholars as:
• The Preserved Tablet (al-Lawh al-Mahfūẓ)
• Or the divine source of all revelation with God
• That means The Qur’an is not a new, disconnected message - It originates from the same eternal divine knowledge as previous scriptures
• Ibn Kathir explains the verse 4 as Origin in the Preserved Tablet 
• The "Mother of the Book": Ibn Kathir defines the Umm al-Kitāb (Mother of the Book) as the Al-Lawh Al-Mahfuz (the Preserved Tablet) kept with Allah.
• The Status of the Quran: He notes that the description "exalted and full of wisdom" means the Quran holds an exalted, supreme status in the heavens and contains deep, irrefutable wisdom, making it superior and clear beyond any confusion or deviation.
• Sayyid Abul Ala Maududi explains that:
• "Umm al-Kitab": the "Original Book": the Book from which all the Books sent down to the Prophets have been derived. In Surah AI-Waqi`ah the same thing has been described as Kitab-um-Maknun (the hidden and preserved Book) and in Surah AI-Buruj 22 as Lauh-i Mahfuz (the Preserved Tablet), that is, the Tablet whose writing cannot be effaced, which is secure from every kind of interference. 
• By saying that the Qur'an is inscribed in Umm al-Kitab, attention has been drawn to an important truth. Different Books had been revealed by Allah in different ages to different Prophets for the guidance of different nations in different languages, but all these Books invited mankind to one and the same Faith: they regarded one and the same thing as the Truth; they presented one and the same criterion of good and evil; they propounded the same principles of morality and civilization; in short, they brought one and the same Din (Religion). The reason was that their source and origin was the same, only words were different; they had the same meaning and theme which is inscribed in a Source Book with Allah, and whenever there was a need, He raised a Prophet and sent down the same meaning and subject-matter clothed in a particular diction according to the environment and occasion. 
• Had Allah willed to raise the Prophet Muhammad (upon whom be His peace) in another nation instead of the Arabs, He would have sent down the same Qur'an in the language of that nation. In it the meaning and content would have been expressed according to the environments and conditions of the people and land; the words would have been different and the language also different but the teaching and guidance the same basically, and it would be the same Qur'an though not the Arabic Qur'an. This same thing has been expressed in Surah Ash-Shu`ara, thus: "This (Book) has been revealed by the Lord of the worlds. The trustworthy Spirit has come down with it upon your heart so that you may become one of those who are (appointed by God) to warn (the people) in plain Arabic language; and this is also contained in the scriptures of the former peoples." (vv. 192-196). (For explanation, see Ash-Shu`ara: 192196 and the E.N.'s on it). 
• 3) “Exalted and full of wisdom”
• This highlights:
• Its lofty status (ʿAliyy)
• Its perfect wisdom and coherence (Ḥakīm)
• Connection to the Torah and Gospel
• The earlier scriptures—Torah and Gospel—fit into this framework in an important way:
• A shared divine source
• All revelations come from the same “Umm al-Kitāb”
• So the Qur’an presents itself as:
• Confirming earlier revelations (not inventing a new religion)
• Clarifying and preserving the message
• This idea appears in other verses too (e.g., Qur’an 5:48). That is Different languages, same message:
• Torah → revealed in Hebrew (to the Israelites)
• Gospel → conveyed in the language of Jesus Christ and his people (Aramaic context)
• Qur’an → revealed in Arabic
• 43:3 reinforces that language changes, but: The core message (monotheism, guidance, ethics) remains consistent - that is continuity and distinction
• Sayyid Abul Ala Maududi explains that:
• This sentence is related both to Kitab-i mubin and to Umm al-Kitab. Thus, it is in praise of both the Qur'an and the Original Book from which the Qur'an has been derived. This praise is meant to impress the fact that if a person does not recognize the true worth of this Book and does not benefit from its wise teachings because of his own folly, it would be his own misfortune. If someone tried to degrade it and found fault with it, it would be his own meanness. It cannot become worthless on account of someone's lack of appreciation of it, and its wisdom cannot be eclipsed by anyone's throwing dust at it. 
• This is by itself a glorious Book, which stands exalted by its matchless teaching, miraculous eloquence, faultless wisdom and the sublime personality of its great Author. Therefore, none can succeed in minimizing its value and worth. In verse 43:44 Quraish in particular and the Arabs in general have been told that the revelation of the Book for which they are showing such lack of appreciation had provided them a unique opportunity of honor, which if they lost, would subject them to a severe accountability before God.

These verses suggest a balance

Although, all scriptures have been different languages to different people - yet the message remains the same - that is:

• Continuity (1) Same God, (2) Same ultimate source, and (3) Same essential guidance
• Distinction The Qur’an is presented as: (1) Final articulation, (2) Preserved form, (3) Universally addressed message

In short, Surah 43:3–4 is saying that while The Qur’an is locally delivered (in Arabic) but universally rooted (in divine knowledge) - it stands in continuity with the Torah and Gospel, not in isolation. That is all are part of a single chain of revelation originating from God. Since no other Divine Scripture is promised, Al Qur'an, the last of the Scriptures would be a beacon of guidance for the entire mankind delivering a universal message. Do we take heed of it?

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

This verse is part of Selected Verses from Sürah (43) Az-Zukhruf (Ornaments of Gold / luxury)  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.

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Do not O’ believers ever treat graves as places of guaranteed supernatural intervention - Al Qur'an

The universe was created by One True God, which though inviable, existed to create, manage and make His subjects accountable. While many believed in His existence, many others did not. God sent countless prophets and messengers to make them follow the path He had defined for His subjects. Yet those who did not believe the prophets and messengers continued to worship their deities, mostly made by their own hands.

As for those who heeded to the Divine message and accepted the faith of One True God, many out of them still continue to follow the culture and traditions of their forefathers. They not only worshipped their graves, but also make their graves the focal point of enlightenment. They, though, are unaware that they are inadvertently are committing shirk. This is specially true in countries like India where majority of Muslims had reverted to Islam from idol worshipping. Since they found Islam too simple with no fanfare, they devised ways to add a tinge of entertainment while adding supernatural intervention. 

Let us see what Al Qur'an says about this critical and important deviation from Divine commandments:

The verse in context

In Surah Az-Zukhruf, verse 86 says: “Those whom they call upon beside Him have no power of intercession except that one may testify to the Truth by virtue of knowledge.”

What does this mean?  This verse is addressing a common belief among the pagans of Makkah, and even many reverts: they thought their idols or intermediaries could intercede with Allah on their behalf.

The Qur’an responds with two key points:

• No one has independent power to intercede.
• Any intercession that exists happens only by Allah’s permission, and only for those aligned with truth.

Thus the core idea behind this verse is: You cannot rely on created beings as spiritual shortcuts to Allah.

Explanation of the Verse by Eminent Muslim Scholars

• Ibn Kathir In his Tafsir, Ibn Kathir explains Surah Az-Zukhruf (43:86) by stating that the false deities (idols, angels, or human figures) worshipped alongside Allah have no power to intercede for anyone. Intercession is exclusively permitted for those who bore witness to the truth (Tawhid) consciously and with knowledge. Key Explanations of 43:86 by Ibn Kathir are as under:
• No Universal Intercession: Those worshipped besides Allah, such as angels or prophets, cannot intercede for the disbelievers who call upon them.
• Condition of Intercession: Intercession is limited to those who testify that "there is no god except Allah" (Tawhid) with knowledge and sincerity in their hearts.
• Judgment on False Beliefs: The verse refutes the claim that idols or false gods possess or wordily saints, specially the dead ones, inherent power to intercede for anyone, regardless of their actions.
• Contextual Usage Examples & Synonyms
• Usage Example (Disbelief in Intercession): The verse highlights that the polytheists' reliance on idols for intercession is completely futile and baseless, as these idols will have no authority.
• Usage Example (Submission to Allah): It reinforces that only true followers of monotheism (Tawhid) will benefit from intercession, as stated in the context of the Prophet's message.
• Power of intercession" relates to the authority to mediate with Allah."
• Witness to the truth" denotes those who acknowledge Tawhid.
• Note: For direct viewing of the Tafsir, you can refer to resources like Surah Quran or My Islam. Surah Az-Zukhruf Ayat 86 (43:86 Quran) With Tafsir - My Islam (1) Those whom the people have 
• Sayyid Abul Ala Maududi, an eminent Muslim scholar from Pakistan had a fair idea of believers visiting graves and trying their supernatural intervention. His explanation of the verse directs at several meanings:
• (1) Those whom the people have made their deities in the world, will not at all be their intercessors before Allah. Those of them who were wicked, will themselves be presented as culprits there. However, those who had borne witness to the Truth by virtue of knowledge (and not unconsciously) will certainly be able to intercede for others.
• (2) Those who will be permitted to intercede, will be able to do so only for those who had testified to the Truth consciously (and not heedlessly). They will neither intercede of their own will, nor will have the permission to intercede for anyone who had gone and been led astray from the Truth in the world, or had been affirming the faith in Allah as the only Deity unconsciously as well as serving other deities at the same time
• (3) If a person says that those whom he has made gods necessarily possess the powers of intercession, and they wield such an influence with Allah that they can have anyone they like forgiven, irrespective of his beliefs and deeds, is totally wrong. No one enjoys such a position with Allah. If the one who claims that another has such powers of intercession, can testify to the truth of this matter by virtue of knowledge, one should have the courage to say so. But if one is not in a position to bear such a testimony, and one is certainly not, it would be sheer folly to invent such a creed on the basis of mere hearsay, or conjecture, and risk one's life hereafter relying only on an imaginary support.
• Two Important Principles He further explains that Incidentally, this verse also gives two important principles: 
• First, it shows that bearing a testimony to the truth without knowledge may be reliable in the world, but it is not so before Allah. In the world, whoever affirms the Faith verbally will be regarded as a Muslim and treated as such unless he openly commits an act expressly contradictory to belief. But as before Allah only such a one will be counted as a Muslim, who has uttered Lailaha ill-Allah consciously, with full understanding of what he is denying and what he is affirming according to his best knowledge.
• Secondly, it gives this principle of the law of evidence that knowledge is a pre-requisite of bearing the evidence. If the bearer of an evidence has no knowledge of the event to which he is bearing evidence, his evidence is meaningless. The same is borne out by a decision given by the Holy Prophet. He said to a witness: "If you saw what happened with your own eyes as you are seeing the sun, then you may bear the witness, otherwise not." (Ahkam al-Qur an by al Jassas).  "

Applying this to visiting graves or saints

In many Muslim societies, people visit graves of saints hoping for:

• Healing
• رزق (sustenance)
• Solving personal problems

We need to distinguish carefully between what is permissible and what is not:

• ✅ Permissible
• Visiting graves to remember death
• Making du‘ā to Allah at a قبرستان (graveyard)
• Respecting righteous people
• ❌ Problematic (from Qur’anic perspective)
• Asking the dead directly: “O saint, give me a child / solve my problem”
• Believing a saint controls outcomes or hears independently everywhere
• Treating graves as places of guaranteed supernatural intervention

Any ambiguity about ways of worship or redressing one's grievances is made clear in the 86th verse quoted above. That is Those besides Allah do not possess intercession on their own.

What do Hadith say?

Teachings of Muhammad strongly emphasize protecting pure monotheism (Tawḥīd). Some well-known themes from hadith:

• No exaggeration in honoring graves The Prophet warned not to turn graves into places of worship. He criticized earlier communities who took graves of prophets as worship sites.
• Du‘ā is directed to Allah alone A famous teaching: “When you ask, ask Allah; when you seek help, seek help from Allah.”
• Visiting graves is allowed—but for reflection He permitted grave visits to remind people of the Hereafter, not to seek favors from the dead.

A very pertinent example of asking the pious who are alive rather than those who are not After the Prophet’s death, the companions did not ask the Prophet directly. by visiting his grave. Rather on one occasion when there was drought in Makkah, Umar ibn al-Khattab, the caliph of the time, after the Prophet’s passing, ʿUmar said:

“O Allah, we used to ask our Prophet to supplicate to You for rain, and You would bless us with rain. Now we ask the uncle of our Prophet to supplicate to You, so grant us rain.”

Then he asked Abbas ibn Abd al-Muttalib to make duʿā’, and rain came. That clearly shows that after the Prophet’s death, the companions did not ask the Prophet directly. Instead, they asked a living righteous person (al-ʿAbbas) to make duʿā’ for them. This is often cited in discussions about tawassul (seeking means of closeness to God).

Why this issue persists today

The verses (43:33–35 and 43:86) connect here:

• Humans tend to seek tangible intermediaries
• Cultural traditions mix with religion
• Emotional needs (grief, desperation) lead people to visible figures (saints, shrines)

It’s less about rebellion and more about misplaced dependence

How to avoid “worldly deities” in practice

Not by harsh judgment, but by re-centering belief:

• Clarify intention Ask yourself: (1) Am I asking Allah directly?, (2) Or relying on someone/something else as a power?
• Understand الوسيلة (means) correctly
• Islam allows Asking a living person to make du‘ā for you
• But not Assigning divine-like powers to any human
• Strengthen direct connection with Allah
• Make du‘ā regularly yourself
• Learn His names and attributes
• Build reliance (tawakkul) without intermediaries
• Educate gently, not confrontationally In many places, practices are cultural. Reform works better through: Teaching,  patience and clarity, not condemnation

Bottom line

Verse 43:86 is a direct reminder: No created being—alive or dead—has independent authority to grant your needs or intercede. It redirects all dependence to Allah alone, while still allowing respect for righteous people—but without elevating them to a role that belongs only to God.

Those who revere saints, specially the dead ones. may find this post difficult to digest as their ancestors have hammered such misguided beliefs in them and they find difficult to find a way out. for such weak believers, the examples of reverts of the western world should be an eye opener who have read and understood Islam and depending and having faith on Allah alone without any intermediaries. Unless the born Muslims read AL Qur'an and its translation from unbiased and neutral resources, they are bound to remain misguided and will continue to commit shirk, though unknowingly and inadvertently.

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.

This verse is part of Selected Verses from Sürah (43) Az-Zukhruf (Ornaments of Gold / luxury)  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. The purpose of this post is to create awareness about who to worship and how to avoid chances of being led to shirk. It does not in any way condemn or refute the beliefs of those who think otherwise.

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