Al Qur’an’s most practical teaching on humility, dignity and human relations (Surah Luqman)

Surah Luqmān is one of the most educative Surah of Al Qur'an where the wisdom of Luqman, the wise guy of his time, has been portrayed while him addressing his son and teaching him the basics of Isla, the etiquettes and how to live with honour and dignity in one's life. We have already shared verses from the Surah. Today we share the verse 31:18 which is one of the Qur’an’s most practical teachings on humility, dignity and human relations:

The Verse

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

“Do not turn your cheek away from people in contempt, nor walk upon the earth arrogantly. Surely Allah does not love anyone who is arrogant and boastful.” — 31:18

Explanation

What does “do not turn your cheek away” mean?

The unusual expression وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ literally evokes turning one’s face away from another person. Classical commentators understood it as a picture of contemptuous arrogance—refusing to face people properly because one regards oneself as superior.

Ibn Kathīr explains the verse as a prohibition against turning away from people disdainfully and behaving boastfully or proudly before them. The lesson is not merely about how one walks; it is about the attitude of superiority within the heart that becomes visible in one's face, speech and behaviour.

Maududi draws attention to the two Qur’anic words مُخْتَالٍ (mukhtāl) and فَخُورٍ (fakhūr). Mukhtāl describes a person filled with an exaggerated opinion of himself, while fakhūr is one who displays or boasts about his supposed superiority before others. Even a person's manner of walking can reveal this attitude.

Other commentators similarly understand the verse to mean that we should not turn our faces away when people speak to us merely because we consider ourselves socially, financially or intellectually above them.

Relevant Hadith

The Prophet ﷺ gave an almost perfect explanation of this verse. ʿAbdullāh ibn Masʿūd reported that the Prophet ﷺ said:

الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ “Arrogance is rejecting the truth and looking down upon people.” Sahih Muslim 91a.

This Hadith is especially important because someone had asked whether liking beautiful clothes and shoes constituted pride. The Prophet ﷺ explained that beauty itself is not the problem. Kibr is rejecting truth because of ego and regarding other human beings with contempt.

So 31:18 and this Hadith illuminate one another beautifully:

• Qur’an: Do not display contempt toward people.
• Hadith: Contempt for people is one of the very definitions of arrogance.

How can we practice this attitude today when everyone seems angry and frustrated?

This is where the verse becomes especially relevant. Economic pressure—scarce jobs, inadequate salaries, inflation, competition and insecurity—can make people irritable and defensive. A person may feel that everyone is competing for the same limited opportunity. Under such conditions, courtesy begins to disappear.

The Qur’an does not require us to pretend that injustice, unemployment or financial hardship does not exist. Rather, it tells us that hardship must not turn us into people who humiliate others.

A frustrated person may be unable to control the economy, but he can still control how he speaks to a waiter, driver, subordinate, job applicant, clerk, domestic worker, colleague or unemployed person. That is where 31:18 begins.

Practical application in today's environment

Suppose two people apply for the same job. One succeeds and the other does not. The successful person must not begin thinking, “I am obviously better than him.” His position may simply be an opportunity Allah has temporarily given him.

Likewise, an employer should never use another person's desperate need for employment as permission to humiliate him. A senior official should not make a junior employee feel insignificant. A wealthy relative should not embarrass a poorer relative. And an educated person should not treat someone with less education as intellectually worthless.

The verse teaches us several very practical habits:

• Look at people when they speak to you rather than dismissing them.
• Do not confuse position with personal superiority.
• Correct people without humiliating them.
• Listen even to someone younger, poorer or less educated than yourself.
• Do not flaunt wealth or success before people struggling financially.
• When angry, lower the temperature of the conversation instead of trying to win it through aggression.
• When someone gives you good advice, accept the truth even if it comes from someone you dislike.

The last point is especially significant because of the Hadith: arrogance is not merely looking down upon people; it is also rejecting truth because accepting it would injure one's ego.

A powerful social message of the verse 31:18

Economic hardship frequently creates an invisible hierarchy:

• Employed over unemployed, wealthy over poor, employer over employee, powerful over dependent, educated over less educated.
• Luqmān's advice destroys this hierarchy of human worth.

Islam allows differences in income, position and responsibility, but it does not allow these differences to become differences in human dignity. A person earning a large salary has no greater intrinsic worth before Allah merely because of his salary. And someone who has lost his job has not lost his dignity. That is why 31:18 is remarkably appropriate in an age of economic frustration.

The deeper lesson

Notice the order of Luqmān's advice. 

• Just before this verse, he tells his son: establish prayer → encourage good → resist wrong → remain patient (31:17).
• Then he says: Do not become arrogant (31:18).

It is almost as though the Qur’an is warning us that even a person doing good can develop pride: I pray more; I know more; I am more religious; I am more successful. The cure is humility.

Therefore, 31:18 is not asking us to become weak or submissive before hostile people. A Muslim may defend his rights, compete for employment, negotiate a salary, disagree strongly and oppose injustice. What the verse forbids is allowing that struggle to produce contempt, boastfulness and the feeling that another human being is beneath us.

A very useful principle for everyday life would therefore be: “Be firm about what is right, but gentle toward people; defend your dignity without attacking theirs.”

That, perhaps, is one of the most practical ways of living Surah Luqmān 31:18 in today's increasingly competitive and impatient world..

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 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”)  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.

Read More

A passage from Al Qur'an (Surah Luqmān) which is a mini curriculum for raising children

Surah Luqmān, the 31st Surah / Chapter of Al Qur'an, is a significant surah because it presents wisdom as a way of life rooted in Tawḥīd, gratitude, responsibility and good character. Through Luqmān’s loving advice to his son, the Surah shows how faith should shape family life: worship Allah alone, honour parents, remember that even the smallest deed is known to Him, establish prayer, promote what is right, remain patient, avoid arrogance and speak gently. It therefore serves not only as guidance for children, but also as a Qur’anic model for parents and teachers, reminding us that true success is not merely worldly achievement, but raising a person whose belief in Allah is reflected in humility, discipline, compassion and moral courage.

We have already shared many important verses of the surah for the education of one's family which can be accessed from our reference post: Al-Qurʾān: Selected verses from: Sürah 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”). However, herein under we share a passage of verses 12-19 of the surah which presents the core of the surah and gives a complete model of parental moral and spiritual education.

The Passage

This selected a passage consists of verses 12 to 21. Some of the verses we have already explained separately for which links are given under the respective verses. The remaining are mentioned with small brief - their detailed explanation will be published separately in time.

Surah Luqmān generally and the passage 12-21 is especially valuable for children because it contains a remarkably complete model of parental moral and spiritual education. Luqmān does not merely give rules; he teaches faith, gratitude, prayer, character, humility and social conduct with affection: يَا بُنَيَّ — “O my dear son.” The most reflective verses for children are therefore mainly 31:12–21.

1.    Luqmān 31:12 — Learn gratitude

• أَنِ اشْكُرْ لِلَّهِ “Be grateful to Allah.”
• Luqmān is first described as a man of wisdom, and the first expression of that wisdom is gratitude. Children should learn that intelligence, health, parents, food, education and opportunities are not merely possessions; they are blessings entrusted by Allah.
• Lesson for a child: Learn to say Alhamdulillah, but more importantly, live gratefully.

2.    Luqmān 31:13 — Protect Tawḥīd

• يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ “O my dear son, do not associate anything with Allah. Surely shirk is a tremendous wrong.”
• This is perhaps the most foundational lesson Luqmān gives his son. Before teaching social manners or worldly success, he establishes the child's relationship with the Creator.
• Lesson: Love, worship, fear, hope and ultimate dependence belong to Allah alone.

3.    Luqmān 31:14 — Honour your parents

• أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ  “Be grateful to Me and to your parents.
• Allah places gratitude toward parents immediately after gratitude toward Himself and reminds the child especially of the mother's hardship in carrying and nursing them.
• Lesson: Respecting parents is not merely good manners; it is part of one's moral responsibility before Allah.

Please refer to the explanation of the verse 13 from our already published post: Islam enjoins Man to care for his parents as an act of worship next to worship of Allah

4.    Luqmān 31:15 — Obedience has limits

• This verse is exceptionally important for older children. Even if parents pressure a person toward shirk, they must not be obeyed in that matter—yet Allah still says to accompany them courteously in this world.
• It teaches a beautiful balance: Conviction without disrespect, disagreement without cruelty, and faith without arrogance.

Please refer to the explanation of the verse 15 from our already published post: A strong verse of Al Qur'an for Reverts: Obedience vs Disobedience of parents

5.    Luqmān 31:16 — Nothing is hidden from Allah

• إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ... يَأْتِ بِهَا اللَّهُ “Even if something were the weight of a mustard seed... Allah will bring it forth.”
• This may be one of the deepest verses to teach a child. Luqmān tells his son that even the smallest deed, hidden inside a rock or somewhere in the heavens or earth, is known to Allah.
• Lesson: Be good even when nobody is watching. Character is what we do when only Allah knows.

6.    Luqmān 31:17 — Establish prayer and stand for what is right

• يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ  “O my dear son, establish prayer, encourage what is right, forbid what is wrong, and patiently endure whatever befalls you.”
• This one verse gives a child almost an entire programme for life: ṣalāh, moral courage, responsibility and patience.
• Notice that Luqmān says establish prayer, not merely “perform it.” Prayer is meant to become an organizing force in one's life.

Please refer to the explanation of the verse 17 from our already published post: How to cope with consequences of challenging moral inconsistences 

7.    Luqmān 31:18 — Never become arrogant

• وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا  “Do not turn your cheek away from people in contempt, nor walk proudly upon the earth.”
• Children need this verse especially in an age of comparison, status, wealth, appearance, social media and achievement.
• Lesson: Being talented, wealthy, educated or popular never gives us the right to look down upon another human being.

Please refer to the explanation of the verse 18 from our already published post: Al Qur’an’s most practical teaching on humility, dignity and human relations 

8.    Luqmān 31:19 — Walk modestly and speak gently

• وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ “Be moderate in your walking and lower your voice.”
• The Qur'an even educates a child in body language and tone of voice. Good character is reflected not only in what we believe but in the way we walk, speak and interact with others.
• Luqmān then gives the memorable comparison: إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ “Indeed, the harshest of voices is the braying of donkeys.”
• The lesson is not that children must always speak quietly, but that shouting, arrogance and harshness are not signs of strength.

Please refer to the explanation of the verses 19-21 from our already published post: Do not exhibit Arrogance and Vanity

The most important passage to teach children

If one passage of Surah Luqmān were selected as a mini curriculum for raising children, I would choose 31:12–21. It teaches, in a remarkably logical sequence:

Know Allah → honour parents → remember accountability → establish prayer → promote goodness → endure difficulties → reject arrogance → speak and behave gently.

What is equally important is how Luqmān teaches. He repeatedly says: يَا بُنَيَّ — “O my dear son.”

The Qur'an therefore teaches parents not only what to teach, but how to teach it—with affection, reasoning and conversation rather than humiliation and constant reprimand.

Perhaps the single verse I would want every child to carry into adulthood is 31:16: even a deed as tiny as a mustard seed, hidden where nobody can see it, is known to Allah. A child who truly understands that develops something more enduring than fear of parents or teachers: an inner conscience rooted in awareness of Allah.

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 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”)  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.

Read More

Who to give credit of our success - Prophet Sulaymān (Solomon) teaches us (excerpt from Al Qur'an)

Since my childhood, I have seen an Arabic inscription " هَٰذَا مِن فَضْلِ رَبِّي " on shops and houses. Although, I knew its plain meaning, but never really reflected to find its deeper meaning nor ever tried to find out what is the context of this. Today, I got lucky when I glanced at the 40th verse of Surah An-Naml that added to my knowledge and I  am sharing the context of this duly interpreted by scholars keeping in view the context of this part verse of Al Qur'an. 

The Context

Surah An-Naml 27:40 comes at a remarkable moment in the story of Prophet Sulaymān عليه السلام. The Queen of Sheba was approaching him, and Sulaymān asked who could bring her throne before she arrived. That is, the same throne about which the hoopoe (hud- hud) had reported, "She has a splendid throne." One powerful jinn offered to bring it before Sulaymān rose from his place, but then “one who had knowledge of the Book” said he could bring it “before your glance returns to you.” When Sulaymān suddenly saw the throne placed before him, his first response was not pride, amazement at his own power, or praise of his court. He said:

هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

“.......This is from the favour of my Lord, to test me whether I am grateful or ungrateful. Whoever is grateful is grateful only for his own benefit, and whoever is ungrateful—surely my Lord is Self-Sufficient, Most Generous.” — 27:40 (Part of the verse)

Interpretation.

The explanation of the complete verse as given by the scholars is quite elaborate and lengthy. Herein under we have only presenting the gist. Those interested in complete explanation, may refer to resource links given at the end of the post.

The central theme: success itself is a test 

Most of us easily recognize difficulty as a test: illness, financial problems, bereavement, failure, unemployment, humiliation.

But Sulaymān teaches something subtler: A blessing may be an even greater test than a hardship.

He had extraordinary authority, knowledge, wealth and command over resources. Yet when something astonishing happened before him, he immediately asked:

• أَأَشْكُرُ أَمْ أَكْفُرُ “Will I be grateful or ungrateful?”
• He did not ask: “How powerful have I become?”
• He asked: “How will I respond to what Allah has given me?”
• That is the spiritual heart of the verse.

1.    Ibn Kathīr's interpretation

Ibn Kathīr explains the surrounding episode by relating the reports concerning the person who possessed “knowledge of the Book,” while emphasizing Sulaymān's response once the throne appeared before him. Sulaymān recognized the event as Allah's favour and a test of gratitude, not simply as an achievement attributable to his own power or servants.

That distinction is crucial. The throne arrived for Sulaymān, but Sulaymān refused to treat the blessing as though it originated from Sulaymān. He traced the blessing back to Allah.

2.    Al-Ṭabarī

Al-Ṭabarī records several early reports about the identity and knowledge of the person described as possessing knowledge from the Scripture. The details were discussed by early authorities, but the Qur’an itself keeps that person secondary to the main lesson: the extraordinary event occurs, and Sulaymān immediately attributes it to Allah.

This itself is instructive. We can become fascinated with: 

• Who brought the throne? How? What knowledge did he possess?
• But the Qur’an quickly redirects our attention toward something spiritually more important:
• How did Sulaymān react when something extraordinary happened in his favour? His reaction was shukr, not self-glorification.

3.    Maududi's emphasis

Maududi reads the passage as part of the demonstration of the extraordinary kingdom Allah had entrusted to Sulaymān. Yet Sulaymān's response shows that those powers never deluded him into believing that they belonged independently to him. His recognition that this was a test from his Lord distinguishes prophetic kingship from arrogant worldly kingship.

This contrast runs throughout the story.

• A worldly ruler may think: “I possess this because I deserve it.”
• Sulaymān thinks: “Allah has entrusted this to me; now I am being examined.”

Why does gratitude benefit us and not Allah?

The verse continues:

وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ “Whoever is grateful is grateful only for his own benefit.”

Allah gains nothing from our gratitude.

The verse concludes: فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ “Indeed, my Lord is Self-Sufficient, Most Generous.”

That is Allah does not need our praise. We need gratitude. Why?

• Because gratitude protects the soul from developing the illusion: “I achieved everything myself.”
• Gratitude transforms: (1) wealth → responsibility (2) knowledge → service (3) authority → accountability (4) success → humility (5) talent → stewardship.
• Without gratitude, those same blessings can create arrogance.

Now bring 27:40 into our own lives

Imagine receiving: a promotion, a successful business, a beautiful house, good health, intelligent children, public recognition, academic qualifications, wealth, influence, or even religious knowledge. Our instinct is often: “I worked hard for this.” That may be partly true. Islam does not deny human effort.

But Prophet Sulaymān teaches us to place another sentence before it:

هَٰذَا مِن فَضْلِ رَبِّي “This is from the favour of my Lord.”

You worked hard—but:

• Who gave you your intelligence? Who gave you health enough to work?
• Who created the opportunity?
• Who placed helpful people in your path?
• Who protected you from thousands of circumstances that could have derailed you?

Although, Human effort is real. But the ability to make the effort is itself a gift.

What about today's “distractors”?

1.    Modern life surrounds us with things constantly competing for our attention.

• Social media says: Show people what you possess.
• Advertising says: You need more.
• Professional culture says: Your title determines your worth.
• Consumerism says: Compare yourself with everyone else.
• Celebrity culture says: Be noticed.
• The ego says: Take the credit.

And 27:40 interrupts all of them: هَٰذَا مِن فَضْلِ رَبِّي “This is from the favour of my Lord.” That sentence can become a spiritual shield against distraction.

A simple test for every blessing

Whenever something good enters your life, ask three questions.

1. Where did it ultimately come from?

Say inwardly: هَٰذَا مِن فَضْلِ رَبِّي This is from the favour of my Lord. This prevents arrogance.

2. Why might Allah have given it to me?

Remember: لِيَبْلُوَنِي “to test me.”

• A promotion asks: Will you become arrogant—or more just?
• Money asks: Will you hoard—or help others?
• Knowledge asks: Will you boast—or teach?
• Authority asks: Will you dominate—or serve?
• Social influence asks: Will you seek applause—or speak truth?
• Health asks: Will you waste it—or use it in good works?
• Even religious knowledge asks: Will it make you humble—or make you feel superior to other Muslims?

3. What would gratitude look like in action?

Because shukr is more than saying al-ḥamdu lillāh. That is true gratitude has three dimensions:

• The heart recognizes the Giver.
• The tongue praises the Giver.
• The limbs use the gift in ways pleasing to the Giver.

If Allah gives wealth and we merely say al-ḥamdu lillāh while using it unjustly, gratitude is incomplete.

2.    One of the greatest modern distractions: comparison

We constantly see other people's lives. Their houses. their journeys. their careers. their children. their successes. their possessions. This can turn blessings into dissatisfaction. 

Instead of thinking: “What has Allah given me?” we begin thinking: “Why haven't I been given what they have?”

27:40 reverses this psychology. Sulaymān was not looking sideways at somebody else's kingdom. He looked upward toward the Giver of his own blessings. That is one of the most practical forms of gratitude today.

The verse also protects successful people from Qarun's mistake

Elsewhere the Qur’an describes Qarun (the richest man of his time, yet ungratful and arrogant) saying: “I was only given it because of knowledge I possess.” — 28:78 - Compare that with Sulaymān:

• Qarun: I have this because of me.
• Sulaymān: This is from the favour of my Lord.

That difference in one sentence represents two completely different spiritual personalities.

• One ends in arrogance.
• The other in gratitude.

How to “superimpose” 27:40 upon everyday life

You can make the verse into a personal mental habit:

• When praised: “This is from the favour of my Lord.”
• When promoted: “This is from the favour of my Lord—and now I am being tested.”
• When your children succeed: “This is from the favour of my Lord.”
• When your business prospers: “Will I be grateful or ungrateful?”
• When you acquire knowledge: “How can I use this for good?”
• When people admire you: “Allah knows the reality of me better than they do.”

And when distractions make you compare your blessings with others: “I will answer for what Allah gave me, not for what He gave someone else.”

The deepest message of 27:40

Perhaps the verse changes the very definition of success.

• We ordinarily think: Success = obtaining the blessing.
• But Sulaymān teaches: Success = responding correctly after receiving the blessing.

The throne appearing before him was not yet the victory. His gratitude was the victory.

So whenever Allah gives us something—wealth, position, health, intelligence, influence, family, opportunity or even free time—the question hidden within the blessing is:

أَأَشْكُرُ أَمْ أَكْفُرُ “Will I be grateful, or will I be ungrateful?”

In a world full of distractions, 27:40 teaches us not merely to count our blessings, but to recognize that every blessing carries an assignment: acknowledge Allah, remain humble, and use what He has given us in a way that would please Him.

So et us change the way to be grateful. Instead of taking pride on our success, let us always be grateful to Allah for having considered us worthy of our success and blessed us accordingly. Unless Allah is on our side, nothing can permanently be truly ours.

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 27. An Naml "The Ants" 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.

Read More

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 not to succumb to pressure of a bullying superior - Allah told how to Prophet Mūsā (Moses) as mentioned in Al Qur'an

Man is always confronted with a situation in the office or otherwise when he is compelled by a bullying superior or a relative to act in a way that amounts to conduct unbecoming. In such situations, one is left with two choices: Either succumb to the pressure or refuse. While the first options leaves a stain on one's character, the second option draws wrath  of the superior which may result in demotion or even being fired. Many opt for the first option to ensure continuation of the job, promotion prospects and be in the good looks of the superior. However, there are some who stand firm on their feet and do not budge to come under pressure to  do an illegal action, no matter the consequences.

So what should we do if opt for the second option? The best thing is stay calm, respectful, and firm: do not argue emotionally, but clearly state that you cannot carry out an action that violates the law or your professional duty. Ask for the instruction in writing, keep accurate records, and, where appropriate, consult compliance, HR, legal counsel, or a higher competent authority. Avoid unnecessary confrontation, but do not let fear of transfer, promotion, reputation, or displeasure push you into wrongdoing. 

Let us see how AL Qur'an helps us in this situation. In Qur’anic terms, combine gentle speech with moral courage—speak wisely, act lawfully, take proper precautions, and trust Allah with the consequences. Surah Ṭā Hā 20:45–46 captures a deeply human moment: Prophet Mūsā and Hārūn were commanded to confront Pharaoh, yet they openly admitted that they were afraid. Allah did not rebuke them for feeling fear; He answered their fear with reassurance.

قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَىٰ ۝ قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ

“They said, ‘Our Lord, we fear that he may act hastily against us or transgress.’ Allah said, ‘Do not fear. Indeed, I am with you both; I hear and I see.’” — 20:45–46

The central theme is therefore courage through awareness of Allah’s presence.

The context

Just before these verses, Allah commanded Prophet Mūsā and Hārūn to go to Pharaoh, who had become extraordinarily arrogant and tyrannical, and yet to address him gently:

“Speak to him with gentle words, perhaps he may take heed or fear Allah.” — 20:44

This was not an easy preaching assignment. Pharaoh was not merely a difficult individual; he was the ruler who had persecuted Banī Isrā’īl and possessed the political power to imprison, torture or kill. So Prophet Mūsā and Hārūn said: “We are afraid.”

Their fear was reasonable. Ibn Kathīr explains that they feared Pharaoh might quickly punish them or exceed all bounds in his treatment of them. Allah’s reply was that Pharaoh should not be feared in the ultimate sense because Allah was with them—with His protection, support and knowledge. Nothing in the confrontation would escape His hearing or sight.

That makes these verses especially important: the Qur’an does not portray courage as absence of fear. Courage is continuing to obey Allah despite fear.

Why did Allah say “I hear and I see”?

Allah could simply have said: “Do not be afraid.” But He added:

إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ “Indeed, I am with you both; I hear and I see.”

That reassurance addresses the deepest sources of anxiety.

• “I hear” means that Allah hears what you say and what the person threatening you says.
• “I see” means that Allah sees what is happening to you—even when nobody else sees it.

Ibn Kathīr accordingly explains this “with you” as Allah’s special presence of protection, help and support, while hearing and seeing everything that takes place. The verse therefore does not mean that believers will never experience difficulty. It means that they never face it outside Allah’s knowledge, authority and care.

What is especially striking about Mūsā’s fear?

Mūsā was a prophet. He had already spoken directly with Allah. He had already witnessed extraordinary signs. Yet he still said: “We are afraid.” 

This is extremely instructive. Faith does not necessarily eliminate natural human emotion. A believer can feel nervous before confronting a powerful person, worried about employment, fearful of family reaction, anxious about financial consequences—and still possess strong īmān.

The question is not: “Did I feel afraid?” - The question becomes: “What did fear make me do?” That is did fear cause me to abandon what I know to be right, or did I carry out my responsibility while relying upon Allah? That is the difference.

How scholars understand the passage

Ibn Kathīr emphasizes that Prophet Mūsā and Hārūn were genuinely concerned that Pharaoh might punish or abuse them, but Allah reassured them that Pharaoh remained completely under Allah’s authority. His power was not independent of Allah.

The broader Tafsīr tradition also highlights that their fear surfaced precisely when they were preparing to act. This is psychologically realistic: we often appear courageous while thinking abstractly, but fear becomes intense when the moment of action arrives. Ibn ʿĀshūr’s al-Taḥrīr wa’l-Tanwīr notes this connection between considering consequences and preparing to carry out the command.

Another commentary observes that Pharaoh’s extreme arrogance and claim to divine authority naturally made the mission intimidating, but Allah reminded the messengers that worldly power cannot overcome divine protection and command.

So the passage gives us a remarkable formula: Real danger + natural fear + obedience + awareness of Allah = Qur’anic courage.

How do we understand this today?

Most of us will never stand before a Pharaoh. But we encounter many smaller forms of pressure.

• A manager may expect us to manipulate figures.
• Colleagues may expect us to participate in dishonest practices.
• Friends may pressure us to compromise religious values.
• Relatives may ridicule religious observance.
• Family members may demand something we believe is wrong.
• Social circles may make us embarrassed to appear “too religious.”

At such moments, 20:46 becomes extremely practical:

لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ “Do not fear. I am with you; I hear and I see.”

It changes the question from: “What will people think of me?” to: “What does Allah see me doing?” That shift can change an entire life.

1.    In the office

Suppose your superior asks you to conceal information, manipulate an account, falsely certify something or harm another employee unfairly. Instantly, Fearful thoughts creep in:

• What if I refuse?
• Will my promotion disappear?
• Will the boss become hostile?
• Will everyone think I am difficult?

The lesson of 20:45 is not to pretend those fears do not exist.

• Acknowledge them: “My Lord, I am afraid of what may happen.”
• But then remember 20:46: “Allah hears and sees.”

You should then choose the wisest lawful response—perhaps explaining respectfully, proposing another solution, documenting matters properly, or seeking advice rather than behaving recklessly.

That is very close to Mūsā’s method: courage without unnecessary aggression. Remember that immediately before sending Mūsā to Pharaoh, Allah said: 

فَقُولَا لَهُ قَوْلًا لَيِّنًا “Speak to him gently.” — 20:44

So Qur’anic courage does not mean becoming confrontational. It means: Firm principle + gentle speech.

2.    With relatives

Family pressure can sometimes be harder than workplace pressure because emotional bonds are involved. You may know something is religiously wrong, yet hear:

• “Everybody does it.”
• “What will people say?”
• “Don't embarrass the family.”
• “Why are you becoming so strict?”

Again, the lesson is not to insult relatives or declare oneself more righteous. Remember Mūsā was ordered to speak gently even to Pharaoh. If Pharaoh deserved qawlan layyinan—gentle speech—our parents, siblings and relatives deserve even greater courtesy.

You can therefore respectfully say:

“I understand why you feel this way, and I respect you, but I cannot knowingly do something I believe Allah has prohibited.”

You maintain the relationship while maintaining the principle. One very important balance:

• These verses should not be interpreted as: “I believe Allah is with me, therefore whatever position I take must be correct.”
• That can become dangerous self-righteousness.
• Prophet Mūsā's confidence came because Allah had actually commanded him.
• For us, therefore, before resisting pressure we should ask:
• Is this truly a command or prohibition established by Islam—or merely my personal opinion?
• If the matter is genuinely religious, we should stand firm.
• If it is an issue where scholars legitimately differ, humility and tolerance are necessary.
• This distinction prevents religious conviction from turning into stubbornness.

A practical way to live by 20:45–46: When you feel pressured, mentally pass through four stages:

• First: acknowledge the fear. “Ya Allah, I am worried about the consequences.” - That is exactly what Mūsā and Hārūn did.
• Second: identify your duty. Ask: What does Allah actually require of me here?
• Third: choose the gentlest effective method. Remember 20:44: “Speak gently.”
• Fourth: surrender the consequences to Allah.
• Remember: إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ “I am with you; I hear and I see.”
• That is where tawakkul begins.

The deepest lesson

These two verses teach something extraordinarily relevant to modern life:

• You do not need to become fearless before doing what is right. Mūsā and Hārūn were afraid before they went.
• But Allah did not say: “Come back when you are no longer frightened.”
• Instead He said: “Do not fear; I am with you.”

So courage in Islam is not necessarily a calm heart before the trial. Sometimes courage means a trembling heart that nevertheless refuses to abandon Allah's command. And perhaps this is the message we most need when facing pressure from bosses, colleagues, friends or relatives:

1. People may control opportunities.
2. People may express approval or disapproval.
3. People may make life difficult.
4. But they do not control your ultimate provision, dignity or destiny.

Therefore, neither confront people arrogantly nor surrender your principles timidly. Speak gently. Act wisely. Stand firmly. And remember that Allah hears and sees.

Note: The explanation of the verses above does not mean to become arrogant and bluntly confront one's superior no matter how bullying or arrogant he may be. One should never let emotions override him and take a discussion into a hotly contested argument. the best was is to let the superior say what ever he want to - take a break and ponder over your calculated response - consult friends or legal teams before reaching out to the superior and present your view point calmly yet firmly devoid of an emotional outburst. In many a case, the superior may also have cooled down and listen to you in a less hostile mood - and may even concur to your view point. 

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 visit our reference page: Surah 20 Ta Ha طه for selected verses from this Surah. You may also refer to explanation of verse 46 at: Man laments: I am all alone - Allah assures him 'Have no fear, I am with you'

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