Beware of those who distract you from the path of Allah (Al Qur'an)

There are always distractors whether people or means to create hindrance in the remembrance of Allah. Such people have been there in times of formatting stage of Islam and continue till date. Therefore, we should be on the lookout of speech, entertainment and distractions that pull our hearts away from Allah. Believers were cautioned at the time of revelation of Al Qur'an, which is the theme of 6th verse of Surah Luqman, the 31st Chapter of Al Qur'an. The verse condemns especially those who use such distractions to mislead others, trivialize faith or make people indifferent to divine guidance. 

And such means of distractions still exist in our world today. Rather the means of distraction have multiplied manifold. The excessive use of social media on our cellphones and laptops indulges us in gossip, endless entertainment, sensational content or meaningless scrolling to consume our attention and time, that could have easily be devoted for our spiritual development. The lesson is simple: use recreation and technology, but do not let them become a substitute for prayer, Qur’an, family, responsibility and remembrance of Allah.

We now share the 6th verse of Surah Luqman which is a powerful warning about anything that captures the mind so completely that it diverts a person from truth, remembrance of Allah, moral responsibility and purposeful living.

The Verse

وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ

“And among mankind are those who purchase distracting speech to lead others away from the Way of Allah without knowledge, and take it in ridicule. For such there is a humiliating punishment.” — 31:6

The key expression of the verse is لَهْوَ الْحَدِيثِ — lahw al-ḥadīth. Lahw is something that occupies or amuses a person so much that it distracts him from something more important.

The context of the verse

Surah Luqmān begins by describing people who benefit from the Qur’an: they establish prayer, give zakāh and have certainty in the Hereafter (31:2–5). Verse 6 immediately presents the opposite type: instead of listening to revelation, some people deliberately promote forms of distraction that turn themselves or others away from Allah.

Classical reports also connect the verse with the Makkan opposition to the Prophet ﷺ. Some opponents sought ways to compete with Qur’anic preaching by attracting people with entertaining stories, songs and tales so that they would not listen to the Prophet. Thus the problem was not simply “entertainment”; it was using entertainment as a rival to guidance. That distinction is essential.

How do the classical scholars interpret lahw al-ḥadīth?

1.    Ibn Kathīr records that ʿAbdullāh ibn Masʿūd strongly interpreted lahw al-ḥadīth as singing, and similar interpretations were reported from several early authorities. But Ibn Kathīr also records the broader interpretation associated with al-Ṭabarī: it encompasses speech or activity that turns people away from Allah's signs and His path.

2.    Al-Ṭabarī records several early interpretations rather than restricting the expression to only one form of amusement. The broader meaning allows the verse to cover whatever serves as distracting discourse that prevents people from receiving or following divine guidance.

3.    Maududi explains lahw al-ḥadīth as an absorbing diversion—something capable of occupying people's attention so fully that they become oblivious to more serious matters. He particularly emphasizes the deliberate use of such distractions to draw people away from Allah's way.

Therefore, it would be too narrow to translate the verse simply as “music is forbidden.” Some early scholars certainly applied it to singing in their environment, but the Qur'anic wording is considerably broader.

How does lahw al-ḥadīth look like today?

This is where the verse becomes extraordinarily relevant. Imagine someone in seventh-century Makkah being deliberately distracted by stories and entertainment whenever the Qur’an was being recited.

Now imagine a person today opening a phone intending to check one message and then the distraction begins: One short video appears, then another and yet another. And from reading one message,  minutes pass. In the meantime, the adhan was heard but ṣalāh was postponed. A child wanted attention but was ignored. A Qur’anic passage was never read. Work was unfinished. Sleep was delayed, sometimes till the dawn prayer.

Although, nothing necessarily looked sinful by itself. Yet, collectively it became lahw — distraction from what mattered. That is one of the most powerful contemporary ways of understanding 31:6.

Social media - a modern form of lahw

Social media itself is merely a technology. It can carry Qur’an, education, family communication, charitable campaigns and valuable knowledge. The problem begins when the tool starts controlling the user.

Algorithms are particularly effective at offering an endless stream of novelty like: short videos, celebrity gossip, arguments, memes, outrage, sensational news, influencer lifestyles, advertisements and constant notifications. The danger is not merely the content. It is the continuous fragmentation of attention.

Due to excessive use of social media, a person may know enormous amounts about strangers' lives while hardly reflecting upon his own. He may know what happened to an influencer five minutes ago but not remember what he read in the Qur’an that morning. In that sense, modern technology can create an unprecedented marketplace of لهو الحديث.

Some contemporary examples

• A person scrolls through reels for two hours but says, “I don't have ten minutes to read Qur’an.”
• Someone spends an evening following an online celebrity dispute but has not spoken meaningfully to his parents or children.
• A person compulsively watches political arguments that leave him angry, suspicious and hostile without enabling him to improve anything.
• Another becomes obsessed with glamorous lifestyles and gradually develops dissatisfaction with his own home, spouse, income or appearance.
• Someone repeatedly watches religious mockery until sacred things gradually lose their seriousness in his heart.

The last example gets especially close to the wording of 31:6 because the verse says:

وَيَتَّخِذَهَا هُزُوًا “and takes it in ridicule.”

The warning therefore concerns not only wasting time, but an environment in which truth itself is trivialized. Yet the Qur’an is not calling us to eliminate recreation. This qualification matters.

Rest, sport, humour, recreation, family outings and permissible entertainment are part of normal human life. But the question posed by 31:6 is not simply: “Is this entertaining?” In fact the better question is: “What is this entertainment doing to me?” If recreation refreshes you and you return to your responsibilities, it serves a healthy purpose. But if it repeatedly causes you to neglect prayer, family, work, sleep, knowledge and remembrance of Allah, amusement has become domination.

A useful modern test for lahw

Before spending considerable time on something, ask yourself three questions:

• Is it taking me away from an obligation?
• Is it filling my mind with something harmful or worthless?
• After consuming it, am I spiritually, intellectually or emotionally better—or merely more distracted?

The answers can reveal much.

How can we practically avoid these distractions?

A complete withdrawal from technology is neither necessary nor realistic. The better solution is discipline over attention.

• First, establish certain parts of your day as phone-free sacred spaces: ṣalāh, Qur’an reading, meals with family and the period immediately before sleeping.
• Second, turn off unnecessary notifications. Every notification is essentially somebody else asking permission to interrupt your mind.
• Third, avoid beginning the day with social media. The first thoughts entering the mind often shape the rest of the day. Beginning with prayer, Qur’an or quiet reflection creates a very different mental state.
• Fourth, use social media with an intention rather than automatically. Decide, “I will check messages for fifteen minutes,” rather than opening the app with no purpose.
• Fifth, periodically examine whom you follow. If an account repeatedly creates envy, anger, lust, gossip, cynicism or meaningless consumption, there is little reason to keep inviting it into your mind.
• Sixth, replace rather than merely remove. A person cannot sustain an empty life. Replace excessive scrolling with reading, exercise, family conversation, gardening, learning, walking or beneficial listening.
• And perhaps most importantly, teach children early that their attention is valuable. Whoever controls their attention eventually influences their thoughts, desires and values.

The deeper message of 31:6

The verse is really about a competition for the human heart. Immediately before it, Allah describes people who receive guidance from the Qur’an. Then He describes those captivated by lahw al-ḥadīth. So the contrast is almost:

What will occupy you—the Word of Allah or the noise surrounding you?

This question may be even more urgent today than it was centuries ago because distraction now travels with us in our pockets. A useful reflection from 31:6 for our time would therefore be: Not everything that takes our time deserves our attention, and not everything that captures our attention deserves a place in our heart. 

The goal is not to abandon the modern world. It is to ensure that we use our devices rather than allowing our devices to use us.

Let us implement this verse on us in a manner that we stay in the world but at the same time not being distracted by the substance that does not help us spiritually and add nothing to our Akhirah - the end time. For if we are distracted and diverted so much from the path to Allah, we will be compromising our end time and leaving us empty handed on the Judgement Day. Think over 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 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.

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A strong verse of Al Qur'an for Reverts: Obedience vs Disobedience of parents

There is no worldly relations more dearer than that of parents.  It is for this reason, Allah commands that people be good to their parents, specially mothers who carry their offspring with great difficulty and usually feed them from their own bodies for two years.  Allah associates gratitude towards Him with gratitude towards parents.  He says be grateful and obey them and never be harsh or cruel to them in any manner. This is the dilemma faced by many a reverts who have been confronted rather strongly by their parents and family for choosing Islam upon their religion of birth. And it really disturbs them what course of action they adopt to keep both ends balanced.

Under such circumstances, children are directed not to stresses to obey them when they ask them to commit the greatest sin of associating others with God.  We should not obey them in matters that go against the commandments of God, and do what is right, but at the same time we are expected to treat our parents with care and respect. In fact there have been many a instance that after a child reverts to Islam and then he/she continue to love parents more than before as directed by Islam that the hostile parents too enter the fold of Islam.

This is the theme of Surah Luqmān 31:15 that establishes one of the Qur’an’s most important principles of family life: parents deserve exceptional respect and kindness, but obedience to parents is not absolute. Ultimate obedience belongs to Allah. Reverts much too often come across the disobedience of their parents when they take the ultimate decision of their lives of opting to be a Muslim and abandoning the religion of their birth.

Let us explore the 15th verse of Surah Luqmān and reflect on the obedience and disobedience of parents by the children when it comes to reversion to Islam.

وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ

“But if they pressure you to associate with Me what you have no knowledge of, then do not obey them. Yet keep their company in this world courteously, and follow the way of those who turn to Me.” — Surah Luqmān 31:15

Explanation of the verse

Is this verse binding upon children or parents?

The immediate command is directed primarily to the child: “Do not obey them… but accompany them with kindness.” Yet it indirectly teaches parents an equally important lesson: parental authority has limits. Parents cannot use their status to compel a child to violate Allah’s commands, abandon faith, commit injustice or participate in sin.

So the verse establishes responsibilities on both sides:

• Children: respect, care for and normally obey their parents.
• Parents: do not demand obedience in something contrary to Allah.

The remarkable thing is that the verse does not abolish respect when obedience becomes impossible. It separates two ideas that are often confused:

• Obedience — ṭāʿah, and
• Kind treatment — maʿrūf.

The first can sometimes cease; the second normally remains.

The context: Saʿd ibn Abī Waqqāṣ and his mother

Classical tafsīr connects this teaching with the experience of Saʿd ibn Abī Waqqāṣ. When Saʿd accepted Islam, his mother strongly opposed his conversion and reportedly threatened to stop eating and drinking until he abandoned Islam. Saʿd loved and respected his mother, but he refused to abandon his faith. Ibn Kathīr relates this account while explaining the verse.

The lesson is striking: Saʿd did not insult his mother, abandon her or cease caring for her. But neither did he surrender his conscience merely because the pressure came from his mother.

This helps us understand the Qur’anic expression:

• فَلَا تُطِعْهُمَا “Do not obey them.”
• Immediately followed by: وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا “But accompany them in this world with kindness.”
• The juxtaposition is the heart of the verse.

Scholarly explanation

1.    Ibn Kathīr explains that if parents try hard to make their child follow them in shirk or false religion, the child must not obey them in that matter. But this refusal must not prevent the child from continuing to treat them kindly and respectfully in worldly matters.

• Thus the Qur’an does not say: “If your parents are wrong, leave them.” 
• It says essentially: “Do not follow their wrong—but continue loving and caring for them.”

That distinction is extremely important.

2.    Maududi's broader principle Maududi understands the passage as establishing the hierarchy of obligations. Parents have an enormous claim upon their children, but their claim comes after the claim of the Creator. Therefore, parental obedience cannot override one's responsibility to Allah.

• The Qur’an had just commanded gratitude: “Be grateful to Me and to your parents.” — 31:14
• Then 31:15 immediately qualifies it. In other words: Honour your parents enormously—but do not turn them into an authority above Allah.
• This principle prevents both extremes: rebellion against parents on one side, and blind obedience on the other.

Does refusing one's parents constitute disobedience?

Not necessarily. This verse proves that refusing a parental command is not automatically ʿuqūq al-wālidayn—sinful mistreatment of parents.

There is a fundamental difference between:

• Disobeying a particular instruction because it conflicts with Allah's command, and
• Being disrespectful, cruel, insulting or neglectful toward one's parents.

The former may actually be obligatory; the latter remains prohibited.

A famous Prophetic principle expresses this clearly:

لَا طَاعَةَ فِي مَعْصِيَةٍ، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ “There is no obedience in disobedience to Allah; obedience is only in what is right.”

So Islam does not teach blind obedience. It teaches principled obedience accompanied by excellent character. 31:15 gives us a remarkable formula

• Disagree without dishonouring.
• Refuse without insulting.
• Remain firm without becoming cruel.

That is much harder than simply obeying or simply rebelling.

Does the verse apply only to shirk?

The explicit example is certainly shirk, which is the gravest possible conflict. But scholars derive a broader principle from it: no created person is obeyed where obedience would involve disobedience to the Creator.

Therefore a parent cannot legitimately require a child to:

• Abandon an obligatory act of faith;
• Participate in fraud, bribery or dishonesty;
• Wrong another person;
• Break a clearly binding command of Allah;
• Participate in something clearly prohibited.

However, this principle should not be misused by children to reject ordinary parental guidance merely because they dislike it.

A child cannot say: “Islam says I don't have to obey my parents,” simply because the parents ask them to study, return home at a reasonable time, behave responsibly, help the family or avoid harmful company. 31:15 is a safeguard of conscience, not a license for rebellion.

How can we implement it today?

The verse is especially valuable today because tensions between generations can arise over marriage, careers, education, lifestyle, culture, religious practice and family expectations.

Suppose parents insist upon something you sincerely believe is wrong. The Qur’anic method would be:

• First, examine yourself. Is it genuinely contrary to Allah's guidance, or merely something you personally dislike?
• Second, speak respectfully. Avoid shouting, sarcasm, humiliating language or the attitude: “You are old-fashioned and know nothing.”
• Third, explain your reason. A calm “I love and respect you, but I cannot do this because I believe Allah has prohibited it” embodies 31:15 far better than an angry confrontation.
• Fourth, refuse only what is wrong. Do not use one disagreement as an excuse to withdraw affection, financial support, visits or companionship.
• Fifth, increase kindness after disagreement. This is perhaps the hardest part. The Qur’an says وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا—continue accompanying them honourably.

Imagine the moral power of saying “No” to the wrong request while saying “Yes” even more strongly to caring for the parent.

Parents should also reflect deeply on this verse. There is another side that is sometimes overlooked.

• Parents should ask: Am I asking my child to obey Allah—or merely to obey my ego?
• A parent may sometimes confuse: “You must respect me” with “You must agree with every decision I make.”

31:15 teaches otherwise. Children remain morally responsible before Allah. Parents guide them, advise them and deserve extraordinary honour, but they do not own their conscience. This becomes especially important once children become adults. Parental respect remains lifelong, while the nature of parental authority naturally changes.

A beautiful balance between 31:14 and 31:15

These two verses should really be read together:

• 31:14: Be grateful to Allah and your parents. (You may read the explanation of verse 14 at: Islam enjoins Man to care for his parents as an act of worship next to worship of Allah)
• 31:15: But if your parents pressure you toward what is wrong, do not obey them—yet continue treating them kindly.

That is a sophisticated moral teaching. The Qur’an refuses both extremes: blind obedience and self-righteous rebellion. Instead it teaches principled love.

The essence of 31:15 for us today

The verse could be summarized in one sentence:

A believer's conscience belongs to Allah, but his kindness toward his parents must survive even the deepest disagreement.

That may be the most profound lesson of the verse. You can say “I cannot obey you in this” without ever saying, through your words or behaviour, “You no longer matter to me.”

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

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.

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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.

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