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The noble verse describes the tragic end of the corrupt people of Lot, who openly committed sin without any sense of shame. They persisted in their wrongdoing despite the repeated warnings of their prophet, so the mighty Cry seized them at sunrise.

Extremely intense sound waves can cause severe internal injuries. High-frequency acoustic waves may rupture internal organs, while the resulting shock waves can affect the lungs and heart, potentially leading to cardiac arrest. At extreme intensities, such shock waves may destroy vital tissues and cause instantaneous death.

The Cry (As-Sayḥah) is mentioned in the Qur’an as a means of punishment for nations that denied their messengers, including the people of Thamud, the people of Lot, and the people of Shuʿayb. Classical Qur’anic commentators describe it as a terrifying cry from the heavens (some reports state that it was the voice of the Angel Gabriel, peace be upon him), causing their hearts to fail within their chests and bringing about immediate death.

They were pelted with stones of baked clay, and their town was turned upside down.

“So We turned the city upside down and rained upon them stones of baked clay.” (Qur’an 15:74)

The noble verse calls us to reflect on four magnificent signs of Allah’s creation: the camel, the sky, the mountains, and the earth. Allah does not mention them on their own; rather, He pairs each one with the action that highlights the greatness of its creation: how the camel was created, how the sky was raised (without pillars), how the mountains were firmly set (standing solid and unmoving in their place), and how the earth was spread out.

These scenes are closely connected. The sky stretches above the earth, the lofty mountains stand between them, stabilizing the earth while rising toward the sky, and the camel serves as a means of transportation across the land. All of this has been made for the benefit of humankind in their journeys and daily lives. It is as though the human being is surrounded by Allah’s signs from every direction: above, below, around, and before them—both near and far.

The “looking” that this verse calls for is not merely seeing with the eyes. Rather, it is reflection, contemplation, and learning from what scientific discovery has revealed about the marvels of Allah’s creation. Through such reflection, the believer’s heart becomes filled with awe, reverence, and deep fear of Allah, and the greatness and majesty of the Creator grow ever stronger within the heart.

“He who assumed the greater share of it among them” means: the one who bore most of it and took the largest part in spreading the rumor.

These verses were revealed to exonerate the Mother of the Believers, Aisha bint Abi Bakr, from the incident of al-Ifk (the slander/false accusation).

During the return from one of the military expeditions, the Muslim caravan stopped to rest. Aisha (may Allah be pleased with her) went out searching for a necklace she had lost, and when she returned, she found that the caravan had already departed.

The Prophet ﷺ used to assign some of his companions to travel behind the army to check the route, so Safwan ibn al-Mu’attal passed by the place. When he saw her, he said: “Indeed we belong to Allah and to Him we shall return”, then made his camel kneel so she could ride it. He walked leading the camel without speaking to her a single word until they reached Medina.

There, the hypocrites exploited this situation and spread a false rumor known as the Incident of al-Ifk. Ifk refers to the worst form of lying, slander, and distortion of truth. Some people participated in spreading it in varying degrees, but the one who initiated it and was the main driver behind its spread was Abdullah ibn Ubayy ibn Salul. Therefore, he bore the greatest burden of sin and was warned by Allah of a severe punishment.

Allah then revealed verses that will be recited until the Day of Judgment, fully exonerating Aisha (may Allah be pleased with her) from above the seven heavens. These verses preserved her pure reputation in the Book of Allah, exposed the lies of the people of slander, and highlighted the danger of rumors that do not only harm individuals but can destabilize an entire society. Therefore, Allah commands verification, good opinion, and guarding one’s tongue, and He warns that whoever initiates or leads the spread of such rumors bears the greatest share of the sin.

This noble verse reminds us of the blessing of our creation—how Allah brought us into existence from nothing, then perfected our form and firmly bound every part of our bodies together.

“We strengthened their frame” means We made them strong and firmly knit together.

The Arabic word conveys the meanings of binding, fastening, and securing tightly. It is from the same root as aseer (أسير, captive), who was traditionally bound securely.

Human creation is described so because Allah, Glorified and Exalted, perfectly joined the body’s joints, limbs, ligaments, tendons, nerves, blood vessels, and tissues, binding them together with remarkable precision so that they function as one unified structure without falling apart.

Abu Hurayrah, Al-Hasan, and Ar-Rabiʿ explained that Allah strengthened and connected the body’s joints and limbs through nerves and sinews.

The expression “We strengthened their frame” carries a richer meaning than muscular strength alone. It refers to the extraordinary precision, stability, and cohesion with which the human body is constructed.

This is a blessing that is often appreciated only by those who have lost part of it. We may take movement for granted, yet every step, every gesture, and every motion is a miracle renewed at every moment. Glory be to the One who has strengthened and perfected our frame.

This noble verse is a glad tiding and a great favor from Allah to His Prophet Muhammad ﷺ. More than fourteen centuries later, the name of Muhammad ﷺ continues to be exalted: it is proclaimed in the call to prayer, mentioned in every prayer, and spoken by millions of tongues across every corner of the earth.

It is a divine promise that has been fulfilled. There is no preacher, worshipper, or one who offers prayer except that they testify: “I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah.”

It was narrated from Abu Sa’id al-Khudri that the Messenger of Allah ﷺ said:

“Jibril came to me and said: ‘My Lord and your Lord says: Do you know how I have raised your mention?’ I replied, ‘Allah knows best.’ He said: ‘Whenever I am mentioned, you are mentioned with Me.’”

The Prophet ﷺ also holds a place of profound love, reverence, and honor in the hearts of his Ummah. May Allah reward him on our behalf with the best reward ever granted to a prophet for his nation.

This noble verse describes the moment when the People of the Cave awoke. They were a group of faithful young men who stood firmly against a disbelieving king. The very first word they uttered was “Our Lord,” a clear declaration of their rejection of polytheism.

“When they stood up and said, ‘Our Lord is the Lord of the heavens and the earth. Never will we call upon any deity besides Him.’” (Qur’an 18:14)

They fled with their faith to the cave, and the first words they spoke upon entering it were also “Our Lord,” as they prayed:

“Our Lord, grant us mercy from Yourself…” (Qur’an 18:10)

Then, after many long years, when they awoke and felt hungry, they sent one of them to the city. Yet the first thing they cared about was that their provision be lawful and pure. They said:

“Let him find which food is the purest.” (Qur’an 18:19)

The steadfastness of the People of the Cave after their long sleep—as though time had never changed what was in their hearts—reminds us of a profound truth: people will be resurrected on the state in which they died. Whoever dies upon faith and obedience will be raised upon them, and whoever dies upon anything else will be resurrected upon that.

O Allah, keep us steadfast upon faith until we meet You, and raise us on the Day of Resurrection in a state of obedience to You and excellence in worshipping You.

This noble verse describes a scene from the story of Moses (peace be upon him) when he set out to meet the righteous servant so that he could learn knowledge that Allah had taught him but which Moses did not yet know. He traveled with his young companion, carrying a fish as provisions for the journey. The fish had been dead and salted.

When they stopped to rest by a rock, Allah caused the fish to come back to life. It slipped into the sea in a remarkable and miraculous way. The young companion was astonished by what he saw, but forgot to tell Moses (peace be upon him) immediately. Later, when he remembered, he said:

“He said, ‘Did you see when we retired to the rock? Indeed, I forgot the fish. And none made me forget to mention it except Satan—that I should mention it. And it took its course into the sea amazingly.’” (Al-Kahf 18:63)

Allah had already informed Moses that the place where he would meet Al-Khidr would be where the fish was lost—or where it came back to life. So Moses replied:

“He said, ‘That is what we were seeking.’ So they returned, following their footprints exactly.” (Al-Kahf 18:64)

“So they returned” means they went back. “Following their footprints” means they retraced their own footsteps along the path with great care and precision.

Thus, the journey of searching came to an end, and a far greater journey began—a journey of learning, wisdom, and spiritual training, through which Allah would reveal to Moses (peace be upon him) profound wisdom that he had not known before.

O Allah, teach us what benefits us, allow us to benefit from what You have taught us, and increase us in knowledge.

This noble verse reminds us of a blessed supplication made by Prophet Abraham (Ibrahim), peace be upon him, after he left his wife Hagar (Hajar) and his son Ishmael (Isma’il), peace be upon him, in the barren valley beside the Sacred House.

Allah, the Exalted, answered the prayer of His close friend Abraham and made the Sacred House a destination to which hearts long before feet ever arrive. This is one of the profound secrets behind the love for the Sacred House, a love whose أثر remains alive to this very day.

“Af’idah” (hearts) is the plural of fu’ad, meaning the heart. It refers not only to the physical heart but also to the inner self and intellect. Here, it describes hearts ablaze with emotion—filled with longing, love, and yearning.

The intended meaning is: “Make some people hasten toward them with love.” The verse deliberately mentions hearts rather than people themselves to show that their journey begins with deep affection and longing, as though it is the heart—not the body—that rushes ahead. In other words, let people come to them with all the love of their hearts.

“Tahwī” (incline, yearn, or hasten) literally means “to fall.” In this context, it conveys rushing toward something with powerful love and sincere desire, expressing a strong inward attraction and heartfelt longing.

“To them” refers to Ishmael and his descendants, and consequently to the Sacred House that would later be built in that blessed place.

The phrase “hearts among the people” carries a special significance. Had the verse said “the hearts of all people,” everyone would have been equally drawn to it. Instead, the wording indicates a special distinction for the believers.

Some scholars explained that Abraham asked Allah to make the hearts of certain people deeply attached to the dwellings of his descendants, which also implies a prayer that they would be granted the blessing of performing pilgrimage to the Sacred House. Others said he prayed that people would come to love living in Makkah itself.

It is therefore no surprise that pilgrims often return from Hajj or ’Umrah saying, “If only I could go back once more.” Their bodies may leave Makkah, but a part of their hearts remains suspended there, fulfilling the words of Allah:

“So make hearts among the people incline toward them.” (Qur’an 14:37)

What a magnificent supplication—and what a magnificent answer. Hearts that yearn, eyes that overflow with tears, souls that long, and a yearning that never fades.

The noble verse conveys to us the impact of the events of the Day of Judgment on people’s faces and emotions. In a brief yet profound scene, Allah says:

“Faces, that Day, will be gloomy.” (Qur’an 75:24)

The Qur’an specifically mentions the faces because they are the mirror of human emotions and the first thing to reveal what lies within the heart—fear, anxiety, and terror.

The word “gloomy” (Arabic: bāsirah) means frowning, grim, and distressed. Their faces will reflect anguish and tension because of the horrors they know are about to unfold.

The reason for this grim expression is given immediately afterward:

“Certain that a crushing calamity will befall them.” (Qur’an 75:25)

The Arabic word “fāqirah” comes from the root faqara, which originally means to break the vertebrae of the back—the bones that form the spine. Thus, it signifies a devastating calamity so severe that it is as though it breaks one’s back under its weight.

The Arabs used the term fāqirah to describe an overwhelming disaster of extreme severity. The verse does not necessarily refer to a literal physical breaking of the back; rather, it conveys the intensity of affliction, ruin, and despair.

What is remarkable is the eloquent harmony between the two verses:

“Gloomy” (bāsirah) describes the visible expression on their faces.
“ Certain that a crushing calamity will befall them” describes the inner fear of the punishment awaiting them.

This is one of the Qur’an’s astonishing examples of concise expression: a single word conveys meaning, imagery, and emotion all at once.

“O Allah, brighten our faces on the Day when faces will be brightened and faces will be darkened, and make them radiant, smiling, and filled with joy and glad tidings.”

هذه الآية الكريمة تنقل لنا مشهدًا من قصة قوم عاد، الذين أنعم الله عليهم بالقوة والعمران، لكنهم صرفوا هذه النعمة في التفاخر والعبث، فكانوا يبنون على كل مرتفعٍ صروحًا ضخمة لا لحاجة، بل استعراضًا لقوتهم وكبريائهم .
وقدوصفهم الله تعالى في سورة الشعراء، على لسان النبي هود عليه السلام. بقوله:
﴿أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ ﴾

جاء هذا السؤال الاستنكاري من هود عليه السلام لما رأى من قومه الانشغال بأمور دنياهم ، وإعراضهم عن الآخرة و شركهم بالله تعالى و هو الذي خلقهم وأعمرهم في الأرض وزادهم قوة على الأمم ، فاستكبروا و انصرفت همتهم إلى التعاظم والتفاخر واللهو واللعب .

آية: بناءً عظيمًا أو معلمًا بارزًا.
تعبثون: تبنون هذه الأبنية للزينة والتفاخر، لا لمنفعة حقيقية.
وقيل : أنهم كانوا يبنون المواضع المرتفعة ليشرفوا على المارة فيسخرون منهم .
وهم الذين قال الله فيهم في سورة الفجر
(إرم ذات العماد) وهي مدينة تاريخية عظيمة لقوم "عاد" الأُولى.
و الأمم في حال انحطاطها حولت ما كان موضوعا للمصالح إلى مفاسد، و ما كان مبنياً لقصد تيسير السير والأمن على الناس إلى لهو وسخرية فصار وجودها شبيها بالعبث .

This noble verse presents a scene from the story of the people of ʿĀd, whom Allah blessed with strength, prosperity, and remarkable architectural skill. Yet instead of using these blessings in gratitude and righteousness, they devoted them to pride, vanity, and meaningless display. They built enormous structures on every elevated place, not out of necessity, but to boast of their power and greatness.

Allah describes them in Surat Ash-Shuʿarāʾ, through the words of the Prophet Hūd (peace be upon him):

“Do you build on every high place a monument for idle amusement?”
(Qur’an 26:128)

This rhetorical question was asked by Prophet Hūd (peace be upon him) when he saw his people preoccupied with worldly pursuits while turning away from the Hereafter and associating partners with Allah—the One who created them, settled them in the land, and granted them strength beyond that of other nations. Instead of showing gratitude, they became arrogant, directing their ambitions toward self-glorification, boasting, amusement, and frivolity.

* Āyah (monument): A grand structure or prominent landmark.
* Taʿbathūn (engage in idle amusement): They built these impressive structures merely for decoration, pride, and ostentation, rather than for any genuine benefit.

Some scholars also explained that they erected structures on elevated places so they could overlook travelers and mock them.
These are the same people whom Allah mentions in Surat Al-Fajr as:
“Iram of the lofty pillars.” (Qur’an 89:7)
This refers to the magnificent civilization of the first people of ʿĀd, renowned for its impressive architecture.

One of the signs of a nation’s moral decline is that it transforms what was originally intended to benefit society into a source of corruption. What was meant to facilitate travel, guidance, and security becomes instead a means of amusement, arrogance, and ridicule, until its very existence resembles nothing more than futile play.

This noble verse teaches us the etiquette of charity and what kind of giving pleases Allah.

Allah, the Exalted, says:

“And do not aim toward the inferior part of it to spend [in charity], while you yourselves would not accept it except with closed eyes. And know that Allah is Free of need and Praiseworthy.” (Qur’an 2:267)

Allah first commands that our charity should come from what is good and wholesome—lawfully earned wealth and things that are beneficial to people—not from what is defective, spoiled, or worthless.

“And do not aim toward the inferior part of it to spend [in charity]…”

The word “tayammamū” (تيمموا) literally means to intend or to deliberately choose. Here, it means: do not intentionally select or deliberately choose inferior things to give in charity. The ritual purification known as tayammum derives its name from the same linguistic root because a person intentionally turns to clean earth when water is unavailable.

The word “al-khabīth” (الخبيث) refers to what is unlawful, inferior, defective, or naturally disliked by people.

In other words, do not deliberately choose the worst of what you own and present it as charity. Notice that the verse says, “from it you spend,” rather than “you spend from it.” This subtle wording does not merely forbid giving something of lesser quality; it forbids intentionally seeking it out and choosing it for charity.

This does not mean that one cannot donate an older item. If it is still clean, useful, and beneficial to someone in need, there is nothing wrong with giving it. What the verse condemns is searching for the worst possessions simply to get rid of them, then calling that charity.

“While you yourselves would not accept it except with closed eyes.”

Here, the Qur’an appeals directly to human nature.

Ask yourself: if someone offered you worn-out clothes, food that was about to spoil, or something of little value, would you gladly accept it?

Most people would not—unless they overlooked its faults, accepted it out of embarrassment, necessity, or because they felt unable to refuse it.

If you would not be pleased to receive such a gift yourself, why would you offer it to Allah as an act of worship?

This is one of the Qur’an’s most powerful teaching methods: it leads a person to judge themselves honestly.

Charity is not a way of cleaning out your closet or emptying your refrigerator. It is an act of worship through which we seek closeness to Allah.

The giving that Allah loves is not merely getting rid of what you no longer want; rather, it is overcoming the selfishness of the soul and giving from what you value.

The Qur’an trains us to excel in generosity, then raises us to an even higher rank—that of the righteous. The more beloved your gift is to you, the greater its reward with Allah.

Allah says:

“Never will you attain righteousness until you spend from that which you love.” (Qur’an 3:92)

ʿAbdullāh ibn Masʿūd (may Allah be pleased with him) said:
“Charity falls into the Hand of Allah before it reaches the hand of the one who asks.”

Because of this understanding, ʿĀ’ishah (may Allah be pleased with her) would perfume the coins before giving them in charity, honoring the act of giving for the sake of Allah.

These noble verses, drawn from different chapters of the Qur’an, come together in a beautiful tableau portraying the moon’s journey through its successive phases. The moon is presented not only as a measure of time, but as a magnificent sign of Allah’s greatness, perfect wisdom, and flawless creation.

Two of the Prophet’s ﷺ companions asked him, “Why does the crescent appear so thin, then gradually grow until it becomes full of light, and then return to being thin again? Why does it not remain in one state?” Thereupon, Allah revealed:

“They ask you about the new moons. Say, ‘They are measurements of time for the people and for Hajj.’” (Qur’an 2:189)

The Arabic word ahillah is the plural of hilāl (crescent), while mawāqīt is the plural of mīqāt (appointed times).

The term ahillah encompasses all the phases of the moon—from the first crescent, to the full moon, and back again. The Qur’an explains that these changing phases serve to determine the times of worship and daily affairs, such as fasting, Hajj, and many other aspects of life. Thus, the lunar phases became a natural, divinely ordained calendar for humanity.

The Qur’an then explains that the moon has been precisely ordained to travel through appointed stages. As it moves through these phases, its appearance changes—from a crescent, to a growing moon, to a full moon, then gradually diminishing until it returns once more as a slender crescent. This stands in contrast to the sun, whose form and radiance remain constant.

The moon reaches the peak of its beauty when it “becomes full” (ittasaq), shining as a magnificent full moon:

“And by the moon when it becomes full.” (Qur’an 84:18)

Thereafter, it gradually wanes until it resembles an old, dried, curved date stalk:

“…until it returns like the old date stalk.” (Qur’an 36:39)

The word ‘urjūn refers to the curved stalk that remains after a date cluster has dried. The Qur’an beautifully compares the moon in its final phase to this slender, curved stalk as its light fades and it becomes a delicate crescent once again.

Strength, then fullness, then decline, followed by a new beginning—this remarkable cycle reminds us that circumstances continually change. Nothing remains the same forever. Everything unfolds according to Allah’s perfect measure, wisdom, and appointed stages.

Glory be to the One who changes all conditions. The moon teaches us that change is part of Allah’s divine way, that perfection is not everlasting in this worldly life, and that after every decline comes a new beginning, by Allah’s permission.

This noble verse describes what the polytheists used to say about females. It is important to note that this description reflects their own words and beliefs. The Qur’an is quoting the views of the people of pre-Islamic ignorance; it is not presenting a divine judgment or evaluation of women.

Allah says:

“Is one who is brought up in adornment and is unable to express herself clearly in dispute (to be attributed to Allah)?”
(Qur’an 43:18)

According to their own beliefs and perception of women, they described females in two ways:

First, they considered women weak and believed that they were raised and nurtured in adornment and jewelry.

Second, they claimed that women were unable to speak persuasively or argue effectively in disputes compared to men—according to their own claim.

In general, they disliked having daughters, belittled them, and regarded them as inferior.

Yet, despite this, they had the audacity to claim that the angels were the daughters of Allah—Glorified is He above what they ascribe to Him.

Allah says:

“And they attribute daughters to Allah—Glory be to Him—while for themselves is what they desire.”
(Qur’an 16:57)

The Qur’an exposes this contradiction with a powerful yet simple argument: How can you attribute to Allah what you yourselves consider a deficiency?

In another verse, Allah reproaches them:

“And they attribute to Allah what they themselves dislike.”
(Qur’an 16:62)

Glory be to Allah, far above what they associate with Him.

Thus, the purpose of this verse is to expose the corruption of their thinking and the inconsistency of their beliefs. It is not describing the true nature of women; rather, it conveys how the polytheists viewed women in their society—a perception shaped by their customs and their low regard for females—and then refutes that flawed mindset.

In reality, describing women as having an interest in adornment and jewelry is not a criticism. Rather, it reflects what has commonly been observed regarding women’s natural inclination toward adornment, which is consistent with their innate disposition.

As for strength in argument and eloquence, these qualities depend on the individual—their knowledge, confidence, and ability to communicate. Throughout history, many women have been renowned for their eloquence, persuasive speech, and strength of reasoning.

The noble verse describes a scene from the story of Prophet Joseph (peace be upon him) during his brothers’ second visit to Egypt, after they returned with their younger brother Benjamin in fulfillment of Joseph’s request.

Joseph (peace be upon him) devised a lawful plan to keep his brother Benjamin with him. He instructed his servants to place the king’s measuring cup (the ṣuwāʿ) inside Benjamin’s saddlebag.

After Joseph’s brothers departed from Egypt, a caller, acting on Joseph’s command, proclaimed:

“O caravan! You are surely thieves.”

They stopped in astonishment, knowing they had stolen nothing. They immediately returned and asked in surprise:

“What is it that you have lost?”

The caller replied:
“We have lost the king’s measuring cup,”
then announced a reward:
“Whoever brings it back shall receive a camel-load of provisions,”
and confirmed his guarantee by saying:
“And I guarantee it.”
Joseph’s brothers swore by Allah that they were innocent, saying:

“By Allah, you certainly know that we did not come to spread corruption in the land, nor have we ever been thieves.”

Knowing their honesty from previous dealings, Joseph’s men then asked:
“What should be the punishment if you are lying?”

In other words, if the measuring cup were found in one of your belongings, what punishment would your own law prescribe?
Their answer paved the way for Benjamin to remain with Joseph:

“Its punishment is that whoever it is found in, he himself shall be the recompense.”
That is, whoever was found with the stolen item would himself become the penalty and be taken according to the law of Prophet Jacob (peace be upon him), under which a thief could be held in servitude. This differed from the law of Egypt at that time, which did not prescribe such a punishment.

Joseph’s men then searched their bags until they found the measuring cup in Benjamin’s belongings.

At that point, none of the brothers could object, because the judgment had come from their own mouths.

This is why Allah says:

“Thus We planned for Joseph. He could not have taken his brother under the king’s law unless Allah had so willed.”
The phrase “the king’s law” refers to the legal system of Egypt.

Allah Himself arranged this matter. Joseph could not have kept Benjamin according to Egyptian law, but Allah made it possible by allowing the brothers to pronounce the very ruling that led to Benjamin remaining with Joseph—without injustice and without violating the law.

The noble verse came in the context of a dialogue between Pharaoh and the Believer from the family of Pharaoh, to illustrate how tyranny attempts to monopolize truth and prevent any opposing opinion.

The Believer from the family of Pharaoh was a man from Pharaoh’s household who believed sincerely in Moses, peace be upon him, but he concealed his faith out of fear of his people. Later, he declared the truth when the danger intensified. He is mentioned in Surah Ghafir as an influential figure representing the voice of reason and faith within Pharaoh’s court. He defended Moses, peace be upon him, with wisdom and tried to encourage his people to think rationally, saying:

Allah says:
“And a believing man from Pharaoh’s family, who concealed his faith, said: ‘Will you kill a man simply because he says, “My Lord is Allah,” while he has come to you with clear proofs from your Lord? If he is lying, then his lie is upon him; but if he is truthful, then some of what he promises you will befall you. Indeed, Allah does not guide one who is a transgressor and a persistent liar.’”
(Surah Ghafir 40:28)

At that moment, Pharaoh felt threatened—not because the Believer from Pharaoh’s family had power or an army, but because he had begun to open the door for people to think independently. Therefore, Pharaoh responded in this manner:
“I only show you what I see” (40:29).

Pharaoh possessed absolute authority and sought to consolidate it. He had magicians and an influential propaganda apparatus that beautified his words and intimidated people from any opposing opinion, making his voice the “only truth.” Thus, people would see only what they were allowed to see.

The idea expressed in the verse “I only show you what I see” appears today when a person or group presents itself as the sole source of truth and excludes any possibility of a different opinion instead of engaging with it. For this reason, an individual should maintain diverse sources, listen to different viewpoints, and seek knowledge critically.

This verse remains a reminder that a person should not surrender their vision or thinking to any party claiming exclusive possession of absolute truth without reflection.
O Allah, show us the truth as truth and grant us the ability to follow it. Show us falsehood as falsehood and grant us the ability to avoid it.

The noble verse reveals a dimension of the universe’s greatness and its submission to Allah, the Exalted. The thunder we hear during storms is not merely a natural phenomenon; rather, it is a created being that glorifies Allah and praises Him for His perfection and majesty.

His saying, ﴾ (with His praise) means that the glorification of thunder is accompanied by praising and extolling Allah. Then Allah mentions the angels, saying: ﴾ (and the angels out of fear of Him), meaning they glorify Allah and magnify Him in awe and reverence, despite their high status and closeness to Him.

It is mentioned in a hadith that when the Messenger of Allah ﷺ was asked about thunder, he said: “It is an angel among the angels appointed over the clouds.

The sound of thunder may be frightening and shake hearts, yet hearing it before the rain is like an unseen announcement of mercy to come—like a heavenly warning that goodness is on its way. Thus, Allah combines fear and hope.

﴿He is the One who shows you lightning, causing fear and hope, and He produces the heavy clouds﴾ [Ar-Ra’d: 12].

The verse reminds humanity that the entire universe, from the greatest phenomena to the smallest creatures, is in submission to Allah and glorifies Him with praise, never deviating from His command for a moment, though we do not comprehend the manner or language of their glorification:

﴿And there is not a thing except that it glorifies Him with His praise, but you do not understand their glorification﴾ [Al-Isra: 44].

Thunder is a sound in the sky declaring that everything in the universe moves by the command of Allah alone—a lesson in monotheism recited by the cosmos itself, not by tongues.

This noble verse comes within the context of highlighting Allah’s blessings upon His servants and clarifying the wholesome things He has made lawful for them. It also answers a question posed by the Companions, may Allah be pleased with them, regarding the rulings of hunting and what is permissible to eat from it. Hunting was an integral part of Arab life, and the verse explains that Allah has permitted hunting with trained hunting animals.

The term “jawāriḥ” refers to hunting animals such as dogs or falcons—the tools used for hunting that are trained for this purpose.

The word “mukallibīn” refers to the method of training: organized, skilled training for hunting. It does not refer exclusively to dogs, but rather to the process of training hunting animals in general.

In other words, a person trains these animals to hunt in the manner Allah has taught them: they catch the prey without eating from it and bring it back to their owner, while observing certain guidelines such as mentioning Allah’s name before sending the animal and avoiding unnecessary harm or misuse in hunting.

Allah then says:

“So eat of what they catch for you.” (Qur’an 5:4)

If the trained animal catches prey without eating from it, but instead holds it for its owner, then it is permissible to eat that prey. However, if the animal eats from the prey, it indicates that it did not catch it solely for its owner, and therefore it is not permissible to eat from it.

In the hadith, the Prophet ﷺ said:

“If you send your trained dog and mention the name of Allah, then eat (from what it catches). But if it eats from it, then do not eat.”

The meaning of the verse is that it is permissible to eat game caught by trained hunting animals, including dogs, cheetahs, and other beasts used for hunting, as well as birds of prey such as hawks and falcons, provided they are properly trained and capture the game after being sent by the hunter. The scholars of the Muslim Ummah are unanimous on this principle, though they differed regarding the fulfillment of some of its detailed conditions.

This noble verse conveys a truth that has repeated throughout the history of nations: strength, prosperity, and civilization cannot protect a people if they turn away from Allah and persist in corruption.

Allah, the Exalted, says:

“And how many a city have We destroyed, and Our punishment came upon it by night or while they were sleeping at noon.” (Qur’an 7:4)

The word “destroyed” refers to complete ruin, annihilation, and the end of a nation.

“Our punishment” (ba’s) refers to severe suffering and affliction. The word is also used to describe the intensity of battle, which is why warfare is sometimes called al-ba’sā’.

“By night” (bayātan) means while they were asleep at night. The word bayāt literally refers to spending the night.

“Or while they were sleeping at noon” (qā’ilūn) refers to people taking their midday rest or siesta.

Allah specifically mentions these two times because they are the moments when people seek the greatest comfort and security. The sudden arrival of punishment during these peaceful hours makes it even more overwhelming, catching people completely unaware. It is also a reminder that no one should feel secure simply because life appears calm and comfortable—whether in the stillness of the night or the brightness of the day.

Many pages of human history have been turned. Mighty nations once flourished with power and prosperity, yet nothing remains of them today except their stories and ruins. The true lesson is that lasting security does not lie in strength, but in obedience to Allah and steadfastness upon His guidance.

O Allah, do not let us feel secure from Your plan. Do not let us forget Your remembrance. Do not remove from us Your covering and protection, and do not make us among the heedless.

This noble verse presents a profound parable about the true nature of this worldly life and how quickly its beauty fades. It likens the world to rain that falls upon the earth, causing plants to flourish and thrive until they delight the farmers. Yet before long, they wither, dry up, and disappear.

Here, the word “al-kuffār” (الكفّار) does not mean disbelievers. Rather, it refers to farmers or cultivators, because the root of the Arabic word kafara (كَفَرَ) means to cover or conceal. A farmer covers the seeds with soil. The verse specifically mentions farmers because they are the people most familiar with plants; if even they are impressed by a crop, then it has reached the peak of beauty and growth.

The verse says “ghayth” (beneficial rain) rather than simply “rain” because ghayth refers to rain that brings life and benefit—the kind people eagerly await and rejoice in. Likewise, worldly life often brings the very things that people long for and desire.

“Its vegetation delights the farmers” means that the plants impress the cultivators because of their excellent growth and beauty. The pronoun in “its vegetation” refers to the ghayth—that is, the vegetation produced by that life-giving rain. The rain is presented as the visible cause of such beauty and prosperity. The word “vegetation” itself conveys life, vitality, and growth, and this is precisely where the temptation of worldly life lies: people are naturally captivated by things that are flourishing and rising.

Then, after this admiration, come withering and dryness, demonstrating that no matter how magnificent this world appears, its ultimate end is decline. Allah says, “Then it withers (yahīju).” Here, yahīju does not simply mean that the plant grows; rather, it indicates that it has reached its fullest maturity and perfection—the very stage that immediately precedes its decline.

It is as though the verse is teaching that something may be closest to its end precisely when it appears to be at the height of its strength.

“Then you see it turn yellow” shifts the address to “you see,” as though Allah is inviting you to witness the scene with your own eyes—from vibrant greenery to yellowing decay.

“Then it becomes debris” does not merely say that it becomes dry; rather, it becomes crumbled, broken fragments, vividly portraying complete destruction after complete strength and beauty.

In just a few words, this verse summarizes the entire reality of worldly life—from the moment it captivates people to the beginning of its end. It is one of the Qur’an’s most eloquent depictions of how swiftly the world changes and fades away.