بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

وَ التِّیۡنِ وَ الزَّیۡتُوۡنِ ۙ﴿۱﴾ وَ طُوۡرِ سِیۡنِیۡنَ ۙ﴿۲﴾ وَ ہٰذَا الۡبَلَدِ الۡاَمِیۡنِ ۙ﴿۳﴾ لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ فِیۡۤ اَحۡسَنِ تَقۡوِیۡمٍ ۫﴿۴﴾ ثُمَّ رَدَدۡنٰہُ اَسۡفَلَ سٰفِلِیۡنَ ۙ﴿۵﴾ اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ فَلَہُمۡ اَجۡرٌ غَیۡرُ مَمۡنُوۡنٍ ؕ﴿۶﴾ فَمَا یُکَذِّبُکَ بَعۡدُ بِالدِّیۡنِ ؕ﴿۷﴾ اَلَیۡسَ اللّٰہُ بِاَحۡکَمِ الۡحٰکِمِیۡنَ ٪﴿۸﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

قسم ہے انجیر اور زیتون کی¹ اور طورِ سینا² اور اِس پُر امن شہر ﴿مکّہ﴾ کی، ہم نے انسان کو بہترین ساخت پر پیدا کیا³، پھر اُسے اُلٹا پھیر کر ہم نے سب نِیچوں سے نیچ کر دیا⁴، سوائے اُن لوگوں کے جو ایمان لائے اور نیک عمل کرتے رہے کہ ان کے لیے کبھی ختم نہ ہونے والا اجر ہے⁵۔ پس ﴿اے نبی ؐ ﴾ اِس کے بعد کون جزا و سزا کے معاملہ میں تم کو جھُٹلا سکتا ہے⁶؟ کیا اللہ سب حاکموں سے بڑا حاکم نہیں ہے⁷؟ ؏١

TRANSLATION

Surah At-Tin (Chapter 95) — English Translation

In the name of Allah, the Most Gracious, the Most Merciful.

1. By the fig and the olive,

2. And by Mount Sinai,

3. And by this secure city (Makkah),

4. We have certainly created man in the best of stature,

5. Then We return him to the lowest of the low,

6. Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.

7. So what yet causes you to deny the Recompense?

8. Is not Allah the most just of judges?

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This is Surah At-Tin, the 95th chapter of the Quran. It consists of 8 verses and takes its name from the fig (teen) mentioned in the opening verse.

Explanations of foot notes

Surah At-Tin — Footnote No. 1

There has been considerable disagreement among commentators regarding its interpretation. Hasan al-Basri, Ikrimah, Ata ibn Abi Rabah, Jabir ibn Zayd, Mujahid, and Ibrahim al-Nakha’i (may Allah have mercy on them) hold that “fig” refers to the actual fig that people eat, and “olive” refers to the actual olive from which oil is extracted. Ibn Abi Hatim and al-Hakim have also transmitted a statement from Abdullah ibn Abbas (may Allah be pleased with him) in support of this view. Those commentators who accepted this interpretation described the properties and benefits of figs and olives, expressing the opinion that Allah took an oath by these two fruits on account of these very qualities. There is no doubt that an ordinary Arabic speaker, upon hearing the words teen and zaytoon, would take them in their well-known Arabic meanings. However, there are two reasons that prevent this interpretation.

First, the oath that follows is by Mount Sinai and the city of Makkah, and there appears to be no fitting connection between swearing by two fruits alongside two locations. Second, while Mount Sinai and the city of Makkah clearly point to the subject matter stated after the four oaths, these two fruits do not point to it. Wherever Allah has taken an oath by something in the Quran, it is not on account of its greatness or its benefits, but rather every oath points to the subject matter that is stated after it. Therefore, the properties of these two fruits cannot be considered the reason for the oath.

Some other commentators have taken teen and zaytoon to refer to certain places. Ka’b al-Ahbar, Qatadah, and Ibn Zayd say that teen refers to Damascus and zaytoon refers to Jerusalem. Ibn Jarir, Ibn Abi Hatim, and Ibn Mardawayh have transmitted a statement from Ibn Abbas (may Allah be pleased with him) that teen refers to the mosque that Prophet Noah built on Mount Judi, and zaytoon refers to Jerusalem. However, upon hearing the words wat-teeni waz-zaytoon, an ordinary Arab could not have arrived at these meanings, nor was it commonly known among the Arabs — who were the primary audience of the Quran — that teen and zaytoon were names of those places.

However, there was a practice common among the Arabs that a region where a particular fruit was abundantly produced would sometimes be named after that fruit. In light of this usage, the words teen and zaytoon could mean “the land where figs and olives grow,” i.e., the region of Syria and Palestine, because in the Arabia of that era, this region was well known for the production of figs and olives. Ibn Taymiyyah, Ibn al-Qayyim, al-Zamakhshari, and al-Alusi (may Allah have mercy on them) adopted this very interpretation. Ibn Jarir, though he preferred the first view, acknowledged alongside it that teen and zaytoon could refer to the region that produces these fruits. Hafiz Ibn Kathir also regarded this interpretation as worthy of consideration.

Surah At-Tin — Footnote No. 2

The original Arabic uses the words “Turi Sineen.” Sineen is another name for the Sinai Peninsula. It is also called Sina or Sinai, and likewise Sineen. In the Quran itself, the words “Tur Sina” are used in one place. Since the region in which Mount Tur is located is famously known by the name Sinai, we have used this well-known name in the translation.

Surah At-Tin — Footnote No. 3

This is the very point for which the oath was taken by the region of figs and olives — that is, Syria and Palestine — and by Mount Tur and the peaceful city of Makkah.

The meaning of man being created in the best of stature is that he was granted a body of the highest order, one not given to any other living creature, and he was blessed with outstanding capacities of thought, understanding, knowledge, and reason that have not been granted to any other creation. Furthermore, since the most elevated example of this excellence and perfection of the human species is found in the Prophets (peace be upon them) — and no creation can attain a rank higher than being chosen by Allah to be granted prophethood — the oath is therefore sworn by those places that are associated with the Prophets of God, as testimony to man’s creation upon the finest form.

The region of Syria and Palestine is the region where, from Prophet Ibrahim (Abraham) to Prophet Isa (Jesus), peace be upon them, a great number of Prophets were sent. Mount Tur is the place where Prophet Musa (Moses), peace be upon him, was granted prophethood. As for the noble city of Makkah, its very foundation was laid by the hands of Prophet Ibrahim and Prophet Ismail (Ishmael), peace be upon them, and it was through them that it became the most sacred central city of Arabia. It was Prophet Ibrahim himself who supplicated: “Rabbi ij’al hadha baladan aminan” — “O my Lord, make this a city of peace” (Al-Baqarah: 126). It was the blessing of this very prayer that, amid the widespread disorder and insecurity prevailing throughout Arabia, this one city alone had been a cradle of peace for two and a half thousand years.

The purpose of the passage, therefore, is this: We created the human species in such a finest form that from within it arose human beings of as lofty a station as prophethood.

Surah At-Tin — Footnote No. 4

Commentators have generally offered two meanings for this verse. The first is that We returned him to the most decrepit age — that is, a state of extreme old age in which he is no longer capable of thinking, understanding, or functioning. The second is that We cast him down to the lowest level of Hell. However, neither of these two meanings can serve as evidence for the purpose for which this Surah was revealed. The purpose of the Surah is to argue for the truth of reward and punishment. Neither the fact that some people are reduced to a state of extreme weakness in old age, nor the fact that a group of people will be cast into Hell, serves as evidence for this. The first cannot be a proof of reward and punishment because old age overtakes both good and bad people alike, and reaching that condition is not a punishment given to anyone for their deeds. As for the second, it is a matter that will occur in the Hereafter — how can it be presented as an argument to those who are being persuaded of the very reality of reward and punishment in the Hereafter?

Therefore, in our view, the correct meaning of the verse is this: after being created in the finest form, when a person uses the powers of his body and mind in the path of evil, Allah enables him further toward evil, and by degrees brings him down to such an extreme of degradation that no other creature reaches that level of lowness. This is a reality that is abundantly observable within human society. Those who sink into greed, covetousness, selfishness, lust, addiction, baseness, rage and fury, and similar vices, do indeed become, in a moral sense, the lowest of the low.

Take just one example: when one nation becomes blind in its enmity toward another, how it surpasses all beasts in savagery. A wild beast hunts another animal only for its food — it does not carry out mass slaughter. But this human being, created in the finest form, uses his intellect to invent cannons, guns, tanks, aircraft, atomic bombs, hydrogen bombs, and countless other weapons, so that he may destroy entire settlements in an instant. A beast only wounds or kills. But man devises such agonizing methods of tormenting his fellow human beings that no beast could ever conceive of them. Then, to quench the fire of his enmity and vengeance, he descends to such extremes of baseness — parading women naked, groups of ten or twenty men violating a single woman, despoiling the honor of household women before the eyes of their fathers, brothers, and husbands, killing children before their parents, forcing mothers to drink the blood of their own children, burning people alive and burying them alive. There is no species of animal, however wild, that can compare in any degree to this savagery of man.

The same holds true for other evil traits — whichever one man turns toward, he proves himself the most degraded of all creatures. Even religion, which is the most sacred thing for man, he degrades to such an extent that in worshipping trees, animals, and stones, he reaches the depths of depravity — even worshipping the sexual organs of men and women — and keeps temple prostitutes in places of worship for the pleasure of deities, with fornication committed with them being considered an act of religious merit. The mythologies surrounding those beings elevated to the rank of gods and deities contain such filthy stories attributed to them that would be a source of shame even for the most degraded of human beings.

Surah At-Tin — Footnote No. 5

Those commentators who take asfala safileen to mean that state of old age in which a person loses his faculties explain this verse as follows: “But those who believed and performed righteous deeds in their youth and in their state of health — for them, even in that condition of old age, those same good deeds will continue to be recorded, and they will receive their reward accordingly. No reduction will be made in their reward on the grounds that during that period of life those good deeds were no longer being performed by them.”

Those commentators who take the casting down to asfala safileen to mean being thrown into the lowest level of Hell hold that the meaning of this verse is: “Those who believe and perform righteous deeds are exempted from this — they have no connection with that lowest level.”

In our view, the correct meaning of the verse is this: just as it is a matter of common observation in human society that those who sink in moral degradation fall lower than the lowest, so likewise it has been the common observation of every age that those who believed in God, the Hereafter, and prophethood, and who molded their lives according to the pattern of righteous deeds, were saved from falling into that degradation and remained upon that very finest form upon which Allah had created man. They are therefore deserving of ajrun ghayru mamnoon — that is, a reward that will neither be given less than what they deserve, nor will its continuance ever be cut off.​​​​​​​​​​​​​​​​

Surah At-Tin — Footnote No. 6

Another translation of this verse is also possible: “So (O man), what is it after this that inclines you to deny reward and punishment?” In both renderings, the purpose remains the same.

That is to say: when it is plainly visible in human society that one group from the human species — created in the finest form — sinks in moral degradation until it becomes the lowest of the low, while another group, by adopting faith and righteous deeds, remains saved from that fall and continues upon that very condition which was intended by man’s creation in the finest form — then after this, how can reward and punishment be denied? Does reason say that the end of both kinds of people should be the same? Does justice demand that neither should those who sink to the lowest of the low be given any punishment, nor should those who avoid that and adopt a pure life receive any reward?

This same point is made elsewhere in the Quran in these words:

“Shall We treat those who submit as We treat the criminals? What is the matter with you — how do you judge?” (Al-Qalam: 35–36)

“Or do those who commit evil deeds suppose that We will treat them like those who believed and did righteous deeds — that their life and death will be equal? How ill they judge!” (Al-Jathiyah: 21)

Surah At-Tin — Footnote No. 7

That is to say: when you expect even the minor rulers of this world to do justice — to punish wrongdoers and reward those who do good — then what do you think about God? Is He not the greatest of all rulers? If you acknowledge Him as the greatest ruler, do you then suppose that He will dispense no justice at all? Do you expect of Him that He will treat the wicked and the righteous alike? Will those who committed the worst deeds in His world and those who performed the best deeds both simply die and turn to dust, with no one receiving punishment for evil deeds nor reward for good ones?

Imam Ahmad, Tirmidhi, Abu Dawud, Ibn al-Mundhir, Bayhaqi, Hakim, and Ibn Mardawayh have transmitted a narration from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “When any of you recites Surah Wat-Teeni waz-Zaytoon and reaches ‘Alaysa Allahu bi-ahkamil hakimeen’, let him say: ’Bala, wa ana ‘ala dhalika mina ash-shahideen’ — Yes, and I am among those who bear witness to this.”

In some narrations it is reported that when the Prophet (peace be upon him) recited this verse, he would say: “Subhanaka fa-bala” — Glory be to You, and yes indeed.​​​​​​​​​​​​​​​​

SUMMARY OF THE ABOVE

Surah At-Tin (Chapter 95) — Summary of Commentary

Overview

Surah At-Tin is the 95th chapter of the Quran, consisting of 8 verses. The Surah presents a powerful argument for the truth of divine reward and punishment, using the nature of man and observable human society as its evidence.

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The Oaths and Their Significance

Allah opens the Surah by swearing four oaths — by the region of figs and olives (Syria and Palestine), Mount Sinai, and the peaceful city of Makkah. These are not merely geographical references but are places intimately connected with prophethood. Syria and Palestine witnessed countless Prophets from Ibrahim to Isa (peace be upon them). Mount Sinai is where Musa (peace be upon him) received prophethood. Makkah, founded by Ibrahim and Ismail (peace be upon them), became Arabia’s most sacred city through Ibrahim’s prayer for it to be a city of peace — a status it maintained for over two and a half thousand years.

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Man’s Creation in the Finest Form

The central declaration of the Surah is that Allah created man in the ahsan taqweem — the finest and most excellent form. This refers not only to man’s superior physical body, but more importantly to his unique endowment of reason, intellect, knowledge, and moral capacity. The highest expression of this excellence is found in the Prophets, whom Allah selected for the noble office of prophethood — the greatest rank any created being can attain.

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Man’s Potential for Degradation

Despite this noble origin, man can sink to the asfala safileen — the lowest of the low. The commentary rejects the two common interpretations of this phrase (extreme old age or the lowest level of Hell) as insufficient for the Surah’s argumentative purpose. Instead, the correct meaning is that when man uses his God-given faculties in the path of evil, Allah gradually enables him further in that direction until he descends to a level of moral degradation that no other creature can match. This is plainly observable in human society — through greed, lust, rage, addiction, and wickedness, man proves himself more savage than any beast. Even in warfare and religion, man can descend to depths of depravity that no animal is capable of.

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The Exception — Believers and the Righteous

Those who believe in Allah, the Hereafter, and prophethood, and who mold their lives according to righteous deeds, are saved from this moral collapse. They remain upon the finest form for which man was created, and for this they are deserving of ajrun ghayru mamnoon — an uninterrupted and complete reward that is never diminished and never cut off.

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The Argument for Divine Justice

The Surah then presents its logical conclusion: since it is plainly visible that one group of humanity sinks to the lowest depths while another rises by faith and righteous conduct, how can reward and punishment be denied? Common sense and justice both demand that the two cannot be treated equally. Even minor worldly rulers are expected to reward the good and punish the wicked — how then could Allah, the greatest of all rulers and judges, fail to dispense perfect justice? This point is reinforced by parallel Quranic verses from Surah Al-Qalam and Surah Al-Jathiyah.

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Prophetic Guidance on Recitation

The Prophet Muhammad (peace be upon him) instructed that upon reaching the final verse — “Is not Allah the most just of judges?” — the reader should respond: “Bala, wa ana ’ala dhalika mina ash-shahideen” — “Yes, and I am among those who bear witness to this.” In some narrations, the Prophet himself would respond with “Subhanaka fa-bala” — “Glory be to You, and yes indeed.“

Quran reminded us some of them 1400 yrs ago, now we are educated, becoming scientifically cognizant of more and more of blessings by day

Q:

يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ ۝ ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ ۝ فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ
“O mankind! What has deceived you concerning your Lord, the Most Generous — Who created you, proportioned you, and assembled you in whatever form He willed?”

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Allah سبحانه وتعالى alone is the Creator and the sole Provider, and His blessings are beyond all enumeration. Here is a comprehensive collection of Quranic verses on His blessings and provisions, organized by theme:

🌿 The Immeasurable Nature of Allah’s Blessings
Surah An-Nahl 16:18
وَإِن تَعُدُّوا۟ نِعْمَةَ ٱللَّهِ لَا تُحْصُوهَا ۗ إِنَّ ٱللَّهَ لَغَفُورٌ رَّحِيمٌ
“If you tried to count Allah’s blessings, you would never be able to number them. Surely Allah is All-Forgiving, Most Merciful.”

🌍 Blessings of Creation — The Heavens, Earth & Cosmos
Surah Al-A’raf 7:54
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ يُغْشِي ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
“Indeed your Lord is Allah Who created the heavens and the earth in six Days, then established Himself on the Throne. He makes the day and night overlap in rapid succession. He created the sun, the moon, and the stars — all subjected by His command. The creation and the command belong to Him alone. Blessed is Allah — Lord of all worlds!”
Surah Al-Mu’minun 23:17
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَٰفِلِينَ
“And We have created above you seven layered heavens, and never have We been of Our creation unaware.”

☀️ Blessings of the Sun, Moon & Night
Surah Yunus 10:67
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَسْمَعُونَ
“It is He who made the night for you to rest in it, and the day giving sight. Indeed in that are signs for a people who listen.”
Surah Ar-Rahman 55:5
ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ
“The sun and the moon move by precise calculation.”

🌬️ Blessings of Wind, Rain & Clouds
Surah Al-Baqarah 2:164
إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
“Indeed in the creation of the heavens and earth, the alternation of night and day, the ships that sail the sea with what benefits people, the water Allah sends down from the sky — reviving the earth after its death and spreading through it all kinds of creatures — the directing of winds, and the clouds controlled between heaven and earth — in all this are signs for people who use reason.”

🌧️ Blessings of Water & Provisions from the Earth
Surah Qaf 50:9–11
وَنَزَّلْنَا مِنَ ٱلسَّمَآءِ مَآءً مُّبَٰرَكًا فَأَنۢبَتْنَا بِهِۦ جَنَّٰتٍ وَحَبَّ ٱلْحَصِيدِ ۝ وَٱلنَّخْلَ بَاسِقَٰتٍ لَّهَا طَلْعٌ نَّضِيدٌ ۝ رِّزْقًا لِّلْعِبَادِ ۖ وَأَحْيَيْنَا بِهِۦ بَلْدَةً مَّيْتًا ۚ كَذَٰلِكَ ٱلْخُرُوجُ
“And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain, and tall palm trees with clustered dates — as sustenance apportioned to men; and by this We bring dead land to life — and even so will be man’s coming-forth from death.”
Surah Fussilat 41:10
وَجَعَلَ فِيهَا رَوَٰسِيَ مِن فَوْقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقْوَٰتَهَا فِيٓ أَرْبَعَةِ أَيَّامٍ سَوَآءً لِّلسَّآئِلِينَ
“He placed firm mountains on the earth towering above its surface, and bestowed so many blessings on it, and equitably apportioned its means of subsistence to all who would seek it — all this in four periods.”

🌱 Blessings of Plants, Fruits & Gardens
Surah Ya-Sin 36:33–35
وَءَايَةٌ لَّهُمُ ٱلْأَرْضُ ٱلْمَيْتَةُ أَحْيَيْنَٰهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ ۝ وَجَعَلْنَا فِيهَا جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُونِ ۝ لِيَأْكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ
“And a sign for them is the dead earth — We bring it to life and produce from it grain, so from it they eat. And We placed therein gardens of palm trees and grapevines, and caused springs to gush forth within it — so that they might eat of its fruit, though their own hands did not make it. Will they not then be grateful?”
Surah Al-An’am 6:99
وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّٰتٍ مِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَٰبِهٍ ۗ ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ ۚ إِنَّ فِى ذَٰلِكُمْ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
“And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees — from its emerging fruit are clusters hanging low. And gardens of grapevines, and olives, and pomegranates — similar yet varied. Look at the fruit when it yields and ripens. Indeed in that are signs for a people who believe.”

🌊 Blessings of the Sea & Rivers
Surah An-Nahl 16:14
وَهُوَ ٱلَّذِي سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
“And it is He who subjected the sea for you to eat from it tender fresh meat and to extract from it ornaments which you wear. And you see the ships plowing through it — all so that you may seek of His bounty, and perhaps you will be grateful.”

🐄 Blessings of Livestock & Animals
Surah An-Nahl 16:5–8
وَٱلْأَنْعَٰمَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَٰفِعُ وَمِنْهَا تَأْكُلُونَ ۝ وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ ۝ وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا۟ بَٰلِغِيهِ إِلَّا بِشِقِّ ٱلْأَنفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ ۝ وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ
“And the cattle — He created them for you. In them is warmth and many benefits, and from them you eat. And in them is beauty for you when you bring them in at evening and when you drive them out to pasture. And they carry your loads to lands you could not have reached except with great hardship — truly your Lord is Ever Gentle, Most Merciful. And He created horses, mules and donkeys for you to ride and as adornment — and He creates what you do not yet know.”

👶 Blessings of Human Creation & the Soul
Surah As-Sajdah 32:7–9
ٱلَّذِىٓ أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُۥ ۖ وَبَدَأَ خَلْقَ ٱلْإِنسَٰنِ مِن طِينٍ ۝ ثُمَّ جَعَلَ نَسْلَهُۥ مِن سُلَٰلَةٍ مِّن مَّآءٍ مَّهِينٍ ۝ ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
“He who perfected everything He created, and began the creation of man from clay. Then He made his descendants from an extract of a humble fluid. Then He fashioned him and breathed into him of His spirit, and He made for you hearing, sight and hearts — yet little do you give thanks.”
Surah Al-Infitar 82:6–8
يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ ۝ ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ ۝ فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ
“O mankind! What has deceived you concerning your Lord, the Most Generous — Who created you, proportioned you, and assembled you in whatever form He willed?”

👁️ Blessings of the Senses & Intellect
Surah An-Nahl 16:78
وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
“And Allah brought you out of your mothers’ wombs knowing nothing — and He made for you hearing, sight and hearts, so that perhaps you would be grateful.”

📖 Blessing of Knowledge & the Pen
Surah Al-’Alaq 96:3–5
ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ ۝ ٱلَّذِي عَلَّمَ بِٱلْقَلَمِ ۝ عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ
“Read! And your Lord is the Most Generous — Who has taught by the pen — He has taught man that which he knew not.”

🏠 Blessings of Shelter, Clothing & Protection
Surah An-Nahl 16:80–81
وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلْأَنْعَٰمِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَٰثًا وَمَتَٰعًا إِلَىٰ حِينٍ ۝ وَٱللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَٰلًا وَجَعَلَ لَكُم مِّنَ ٱلْجِبَالِ أَكْنَٰنًا وَجَعَلَ لَكُمْ سَرَٰبِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
“Allah has made your homes a place of rest, and made for you from the hides of animals tents you find light on your travel days and your days of stay; and from their wool, fur and hair, furnishings and goods for a time. And Allah made some things to offer you shade from what He created; He made shelter from the hills; He made you clothing to protect you from the heat and coats of armor to protect you from harm. So He completes His blessings upon you, that you may submit to His Will.”

🕊️ Blessing of Safety & Security
Surah Quraysh 106:3–4
فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ ۝ ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍ
“Let them worship the Lord of this House — Who has fed them, saving them from hunger, and made them safe, saving them from fear.”

💞 Blessing of Love, Mercy & Family
Surah Ar-Rum 30:21
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
“And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and He placed between you affection and mercy. Indeed in that are signs for a people who reflect.”

🙏 Blessings of Faith, Guidance & Divine Mercy
Surah Al-Ahzab 33:43
هُوَ ٱلَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَٰٓئِكَتُهُۥ لِيُخْرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيمًا
“It is He who sends His blessings upon you, and His angels do too, to bring you out of darkness and into light — and He is ever Merciful to the believers.”

🤲 Blessings of Du’a — Allah Responds to the Caller
Surah Al-Baqarah 2:186
وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ
“And when My servants ask you about Me — indeed I am near. I respond to the call of the one who calls upon Me when he calls upon Me. So let them respond to Me and believe in Me, that they may be guided.”

💰 The Blessing of Provision as a Test
Surah Al-Qasas 28:77
وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْءَاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ
“And seek, with what Allah has given you, the home of the Hereafter, and do not forget your share of this world. And do good as Allah has done good to you. And do not seek corruption in the land — indeed, Allah does not like the corrupters.”

🌟 Blessing of Faith’s Rewards — Spiritual Provision
Surah Al-Anfal 8:4
أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
“Those are the true believers — for them are high ranks with their Lord, forgiveness, and noble provision.”

🌻 Blessings Tied to Gratitude & Taqwa
Surah Al-A’raf 7:96
وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَٰكِن كَذَّبُوا۟ فَأَخَذْنَٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ
“Had the people of those towns believed and been God-fearing, We would certainly have opened up to them blessings from the heavens and the earth — but they denied their Prophets, so We seized them for their deeds.”

🌺 The Promise of Increase Through Gratitude
Surah Ibrahim 14:7
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
“And remember when your Lord declared: If you are grateful, I will surely increase you in blessing — but if you are ungrateful, know that My punishment is indeed severe.”

🌈 Blessings Enumerated in Surah Ar-Rahman
Surah Ar-Rahman 55:10–13
وَٱلْأَرْضَ وَضَعَهَا لِلْأَنَامِ ۝ فِيهَا فَٰكِهَةٌ وَٱلنَّخْلُ ذَاتُ ٱلْأَكْمَامِ ۝ وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ ۝ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
“And the earth — He laid it out for all living beings. On it are fruits and palm trees with their sheaths, and grain with husks and fragrant plants. Then which of your Lord’s blessings will you both deny?”

🏆 The Ultimate Blessing — Al-Quran Itself
Surah Ar-Rahman 55:1–4
ٱلرَّحْمَٰنُ ۝ عَلَّمَ ٱلْقُرْءَانَ ۝ خَلَقَ ٱلْإِنسَٰنَ ۝ عَلَّمَهُ ٱلْبَيَانَ
“The Most Merciful — He taught the Quran — He created man — He taught him eloquent speech.”
SubhanAllah — Allah سبحانه وتعالى opens Surah Ar-Rahman — the Surah of His blessings — not with the creation of the universe, but with the blessing of the Quran itself. The greatest ni’mah of all.

آمين يا رب العالمين 🤲
جزاكم الله خيراً for your kind and generous words.
SubhanAllah — the beauty is not in the summary itself, but in the words of Allah سبحانه وتعالى that carry that weight. All we did was gather His own words together — and even that small act of gathering them fills the heart with awe and humility.

🌟 Closing — The Comprehensive Declaration
Surah Al-Baqarah 2:152
فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ
“So remember Me — I will remember you. And be grateful to Me and do not deny Me.”

📊 Summary — Themes Covered Theme Surah & Verse Immeasurable Blessings An-Nahl 16:18 Heavens, Earth & Cosmos Al-A’raf 7:54, Al-Mu’minun 23:17 Sun, Moon & Night Yunus 10:67, Ar-Rahman 55:5 Wind, Rain & Clouds Al-Baqarah 2:164 Water & Earth’s Provisions Qaf 50:9–11, Fussilat 41:10 Plants, Fruits & Gardens Ya-Sin 36:33–35, Al-An’am 6:99 Sea & Rivers An-Nahl 16:14 Livestock & Animals An-Nahl 16:5–8 Human Creation & Soul As-Sajdah 32:7–9, Al-Infitar 82:6–8 Senses & Intellect An-Nahl 16:78 Knowledge & the Pen Al-’Alaq 96:3–5 Shelter, Clothing & Protection An-Nahl 16:80–81 Safety & Security Quraysh 106:3–4 Love, Mercy & Family Ar-Rum 30:21 Faith, Guidance & Mercy Al-Ahzab 33:43 Du’a & Allah’s Response Al-Baqarah 2:186 Provision as a Test Al-Qasas 28:77 Spiritual Provision Al-Anfal 8:4 Gratitude & Taqwa Al-A’raf 7:96 Increase Through Gratitude Ibrahim 14:7 Ar-Rahman’s Blessings Ar-Rahman 55:10–13 The Quran — Greatest Blessing Ar-Rahman 55:1–4 Remembrance & Gratitude Al-Baqarah 2:152

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ
All praise belongs to Allah, Lord of all worlds — by Whose grace all good things are completed. 🤲​​​​​​​​​​​​​​​​

Q:

Ameen and May Allah reward you for the help.
Can you pull verses where Allah subhanautala mentioned about blessings and about thankless people by not acknowledging, by being thankless and thanking entities other ( who never created and played no role in giving provisions) than THE ONE WHO GAVE the blessings

A:

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
آمين يا رب العالمين — جزاكم الله خيراً for your kind du’a 🤲
This is a deeply profound and important theme in the Quran. Allah سبحانه وتعالى repeatedly juxtaposes His boundless blessings with the ingratitude of those who deny, forget, or attribute those blessings to others. Here is a comprehensive collection:

🔴 The Core Declaration — Man’s Fundamental Ingratitude
Surah Az-Zukhruf 43:15
وَجَعَلُوا۟ لَهُۥ مِنْ عِبَادِهِۦ جُزْءًا ۚ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ مُّبِينٌ
“Yet they assign to Him a portion of His own servants! Truly man is clearly ungrateful.”
Surah Al-Hajj 22:66
وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ
“And it is He who gave you life, then causes you to die, then will give you life again. Indeed mankind is truly ungrateful.”
Surah Al-’Adiyat 100:6
إِنَّ ٱلْإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٌ
“Truly man is ungrateful to his Lord.”

🔴 Thanking Others for What Allah Alone Provided
Surah Al-Waqi’ah 56:63–74
أَفَرَءَيْتُم مَّا تَحْرُثُونَ ۝ ءَأَنتُمْ تَزْرَعُونَهُۥٓ أَمْ نَحْنُ ٱلزَّٰرِعُونَ ۝ لَوْ نَشَآءُ لَجَعَلْنَٰهُ حُطَٰمًا فَظَلْتُمْ تَفَكَّهُونَ ۝ إِنَّا لَمُغْرَمُونَ ۝ بَلْ نَحْنُ مَحْرُومُونَ ۝ أَفَرَءَيْتُمُ ٱلْمَآءَ ٱلَّذِى تَشْرَبُونَ ۝ ءَأَنتُمْ أَنزَلْتُمُوهُ مِنَ ٱلْمُزْنِ أَمْ نَحْنُ ٱلْمُنزِلُونَ ۝ لَوْ نَشَآءُ جَعَلْنَٰهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ ۝ أَفَرَءَيْتُمُ ٱلنَّارَ ٱلَّتِى تُورُونَ ۝ ءَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ ٱلْمُنشِـُٔونَ ۝ نَحْنُ جَعَلْنَٰهَا تَذْكِرَةً وَمَتَٰعًا لِّلْمُقْوِينَ ۝ فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
“Have you considered what you sow? Is it you who make it grow, or is it We who are the Growers? If We willed, We could make it debris, and you would be left wondering — ‘We are ruined! We are deprived!’ Have you considered the water you drink? Was it you who brought it down from the clouds, or is it We who send it down? If We willed, We could make it bitter — then why do you not give thanks? Have you considered the fire you kindle? Was it you who produced its tree, or is it We who produce it? We made it a reminder and provision for the traveler. So glorify the name of your Lord, the Most Great.”
SubhanAllah — three challenges in a row: your crops, your water, your fire — did YOU create any of it? Yet man forgets.

🔴 Attributing Allah’s Provisions to False Causes & Idols
Surah An-Nahl 16:72–73
وَٱللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا وَجَعَلَ لَكُم مِّنْ أَزْوَٰجِكُم بَنِينَ وَحَفَدَةً وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ ۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ ٱللَّهِ هُمْ يَكْفُرُونَ ۝ وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِّنَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ شَيْـًٔا وَلَا يَسْتَطِيعُونَ
“And Allah has given you spouses from your own kind, and through your spouses He gave you children and grandchildren, and provided you with good things. Do they then believe in falsehood and deny Allah’s blessings? And they worship besides Allah those who have no power to provide them any sustenance from the heavens or earth — nor can they ever do so.”
This verse is devastating in its precision — the idols they worship cannot provide even a grain of sustenance, yet they thank and worship them instead of Allah.

🔴 They Know the Blessing is from Allah — Yet Still Turn Away
Surah An-Nahl 16:83
يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ ٱلْكَٰفِرُونَ
“They recognize the blessings of Allah, yet they deny them — and most of them are ungrateful.”
Ibn Kathir رحمه الله explains this verse as one of the most striking — they know in their hearts that Allah gave them everything, yet their tongues and actions attribute it elsewhere.

🔴 Rain & Provisions Attributed to Stars Instead of Allah
Surah Al-Waqi’ah 56:82
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
“And you make your gratitude the denial of truth?”
The classical scholars including Ibn Abbas رضي الله عنه explain this refers to those Arabs who, when rain fell, would say: “We received rain because of such-and-such star” — attributing the provision of rain to the stars rather than to Allah سبحانه وتعالى. A practice Allah سبحانه وتعالى condemned directly.

🔴 The Parable of the Ungrateful Town
Surah An-Nahl 16:112–113
وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ ۝ وَلَقَدْ جَآءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ ٱلْعَذَابُ وَهُمْ ظَٰلِمُونَ
“Allah presents the example of a town that was safe and secure, with provisions coming to it in abundance from every direction. Then it became ungrateful for the blessings of Allah, so Allah made it taste the garment of hunger and fear for what they used to do. And there had certainly come to them a messenger from among themselves, but they denied him — so punishment overtook them while they were wrongdoers.”
This is one of the most powerful parables in the Quran — a town that had everything, denied Allah’s blessings, and lost everything.

🔴 Ingratitude After Being Saved from Danger
Surah Yunus 10:22–23
هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ ۝ فَلَمَّآ أَنجَىٰهُمْ إِذَا هُمْ يَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ
“It is He who enables you to travel on land and sea. When you are on ships sailing with a favorable wind, rejoicing in it — then a violent wind comes, and waves surge upon them from every side, and they think they are surrounded — they call upon Allah, sincere in their devotion: ‘If You save us from this, we will surely be among the grateful!’ But when He saves them, they immediately commit injustice upon the earth without right.”
SubhanAllah — in the moment of crisis they call only Allah — yet the moment safety comes, they forget completely.

🔴 Man Only Calls Allah in Hardship — Forgets in Ease
Surah Az-Zumar 39:8
وَإِذَا مَسَّ ٱلْإِنسَٰنَ ضُرٌّ دَعَا رَبَّهُۥ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعْمَةً مِّنْهُ نَسِىَ مَا كَانَ يَدْعُوٓا۟ إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِۦ
“When hardship touches man, he calls upon his Lord, turning to Him in repentance. But when He bestows a blessing upon him, he forgets what he was calling for before and sets up rivals to Allah — to mislead others from His path.”

🔴 Ingratitude of Those Given Wealth & Power
Surah Al-Fajr 89:15–16
فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ ۝ وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ
“As for man — when his Lord tests him and honors him with blessings, he says: ‘My Lord has honored me!’ But when He tests him by restricting his provision, he says: ‘My Lord has humiliated me!’”
This verse exposes the shallow understanding of ni’mah — man measures Allah’s love by the amount of worldly provision, without understanding that both abundance and restriction are tests.

🔴 Those Who Associate Partners — Cannot Even Create a Fly
Surah Al-Hajj 22:73
يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌ فَٱسْتَمِعُوا۟ لَهُۥٓ ۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ ۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ
“O mankind! A parable is presented — so listen to it carefully. Those you invoke besides Allah cannot create even a fly, even if they all gathered together for it. And if a fly were to snatch something from them, they could not even retrieve it. How weak are the seeker and the sought!”
One of the most powerful arguments in the entire Quran — those worshipped besides Allah cannot create a fly, cannot protect themselves from a fly — yet people thank them and attribute provisions to them!

🔴 Their Idols Have No Share in the Heavens or Earth
Surah Fatir 35:13
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۚ وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ مَا يَمْلِكُونَ مِن قِطْمِيرٍ
“That is Allah, your Lord — to Him belongs all sovereignty. And those you call upon besides Him do not possess even the husk of a date seed.”

🔴 Surah Saba — The Direct Challenge
Surah Saba 34:22
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِ ٱللَّهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُۥ مِنْهُم مِّن ظَهِيرٍ
“Say: Call upon those you have claimed besides Allah — they do not possess even the weight of an atom in the heavens or the earth. They have no share in either of them, nor does Allah have from them any helper.”

🔴 Forgetting Allah After He Removes Hardship
Surah Al-An’am 6:63–64
قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ تَدْعُونَهُۥ تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَىٰنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ ۝ قُلِ ٱللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ
“Say: Who rescues you from the darkness of land and sea? You call upon Him humbly and in secret: ‘If He saves us from this, we will surely be among the grateful.’ Say: It is Allah who saves you from it and from every distress — yet then you associate partners with Him.”

🔴 The Consequence — Blessings Withdrawn from the Ungrateful
Surah Ibrahim 14:28–29
أَلَمْ تَرَ إِلَى ٱلَّذِينَ بَدَّلُوا۟ نِعْمَتَ ٱللَّهِ كُفْرًا وَأَحَلُّوا۟ قَوْمَهُمْ دَارَ ٱلْبَوَارِ ۝ جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ ٱلْقَرَارُ
“Have you not seen those who exchanged the blessing of Allah for ingratitude and led their people to the home of ruin — Hell — which they will burn in? What a wretched place to settle.”

🔴 The Ultimate Ingratitude — Shirk Itself
Surah Luqman 31:13
وَإِذْ قَالَ لُقْمَٰنُ لِٱبْنِهِۦ وَهُوَ يَعِظُهُۥ يَٰبُنَىَّ لَا تُشْرِكْ بِٱللَّهِ ۖ إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌ
“And recall when Luqman said to his son while advising him: ‘O my dear son! Do not associate partners with Allah — indeed, shirk is a tremendous injustice.’”
The scholars explain that shirk is the ultimate form of ingratitude — to receive everything from Allah and then direct worship, praise and thanksgiving to those who gave nothing.

✅ The Contrast — The Grateful Believers
Surah Al-Baqarah 2:172
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَٱشْكُرُوا۟ لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
“O you who believe! Eat of the good things We have provided for you and be grateful to Allah — if it is truly Him that you worship.”
Surah An-Naml 27:40
هَٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ أَءَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ
“This is from the grace of my Lord — to test me whether I will be grateful or ungrateful. Whoever is grateful, their gratitude is only for their own benefit. And whoever is ungrateful — then my Lord is Self-Sufficient, Most Generous.”
The words of Prophet Sulayman عليه السلام — a model of how to receive blessings.

📊 Summary Table Theme Surah & Verse Man’s fundamental ingratitude Az-Zukhruf 43:15, Al-Hajj 22:66, Al-’Adiyat 100:6 Crops, water & fire — did YOU create them? Al-Waqi’ah 56:63–74 Worshipping those who gave no provision An-Nahl 16:72–73 They know yet deny An-Nahl 16:83 Rain attributed to stars Al-Waqi’ah 56:82 Parable of the ungrateful town An-Nahl 16:112–113 Calling Allah in danger, forgetting in safety Yunus 10:22–23 Forgetting Allah after hardship passes Az-Zumar 39:8, Al-An’am 6:63–64 Wealth as misunderstood blessing Al-Fajr 89:15–16 Idols cannot create a fly Al-Hajj 22:73 Idols own not even a date-seed husk Fatir 35:13 Idols own not an atom’s weight Saba 34:22 Exchanging blessings for ingratitude Ibrahim 14:28–29 Shirk — the greatest injustice & ingratitude Luqman 31:13 The grateful believer’s correct response Al-Baqarah 2:172, An-Naml 27:40

سُبْحَانَ اللَّهِ — What a devastating and recurring theme throughout the Quran. Allah سبحانه وتعالى gave everything — life, sustenance, senses, family, rain, crops, sea, shelter — and yet man turns to stones, stars, idols, wealth and his own ego with gratitude, while the One who gave it all is forgotten or denied.
May Allah سبحانه وتعالى make us among those whose tongues, hearts and limbs are perpetually in shukr — never among the kafireen of His ni’mah.
اللَّهُمَّ اجْعَلْنَا مِنَ الشَّاكِرِينَ وَلَا تَجْعَلْنَا مِنَ الْغَافِلِينَ 🤲
O Allah, make us among the grateful and do not make us among the heedless.

BEAUTIFUL ENDING OF THE CONVERSATION

وَإِيَّاكُمْ، بَارَكَ اللَّهُ فِيكُمْ 🤲
Ameen to your beautiful du’a — and Jazakallah Khair to you for bringing such profound and meaningful topics to reflect upon.
These compilations are truly a reminder for all of us. SubhanAllah — just sitting with these verses and pondering them is itself an act of ibadah. The Quran never gets exhausted — every time you return to it, it gives you something deeper.

A few reflections on what we covered together:
The Quran’s recurring pattern is breathtaking — Allah سبحانه وتعالى lists blessing after blessing — rain, crops, livestock, sea, senses, family, health, guidance — and then immediately asks:
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
“Then which of your Lord’s blessings will you deny?” (Ar-Rahman)
The most striking reality is captured in An-Nahl 16:83 —
يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا
“They recognize the blessings of Allah — yet they deny them.”
It is not ignorance. It is conscious turning away. And that is what makes it so grave.
And the most hopeful verse remains Ibrahim 14:7 —
لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ
“If you are grateful, I will surely increase you.”
— A divine promise that never expires. 💛

May Allah سبحانه وتعالى:
∙ Keep our hearts alive with recognition of His ni’mah
∙ Keep our tongues moist with His remembrance and gratitude
∙ Never let us be among those who receive His blessings yet thank others
∙ Grant us husn al-khatimah — a beautiful ending upon shukr and iman
اللَّهُمَّ اجْعَلْنَا مِنَ الشَّاكِرِينَ الذَّاكِرِينَ وَاحْشُرْنَا فِي زُمْرَةِ عِبَادِكَ الصَّالِحِينَ
O Allah, make us among those who are grateful and remembering, and gather us in the company of Your righteous servants. آمين يا رب العالمين 🤲

You know, there is something deeply moving about what you initiated today. You began with a simple but profound observation:
“Allah subhanautala created all creations we know of, none else has done. He provided provisions needed for sustenance of His creations we can’t even count.”
That one reflection — rooted in pure ma’rifah (recognition of Allah) — opened up into:
∙ 📖 23 verses on Allah’s blessings across all of creation
∙ 🔴 15 categories of ingratitude and shirk that Allah warned against
∙ 💛 A complete picture of the relationship between ni’mah, shukr and kufr in the Quran
All from one heartfelt recognition of Allah’s greatness. That itself is a lesson — tafakkur (reflection) on Allah’s blessings is the beginning of all wisdom.

May Allah سبحانه وتعالى:
رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَٰلِحًا تَرْضَىٰهُ
“My Lord! Inspire me to always be grateful for Your blessings upon me and my parents, and to do righteous deeds that please You.” (An-Naml 27:19)
آمين يا رب العالمين 🤲
والسَّلامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ 🌿

Q: in history disbelievers demanded for signs vs demands of current scholars, intellectuals for verses in Quran or questioning ahadees… does it sound same?

A: Verses on Demanding Signs Yet Remaining in Disbelief

1. The Demand for Signs as a Pattern of Disbelievers
   “And they say: ‘Why are not signs sent down to him from his Lord?’ Say: ‘The signs are only with Allah, and I am only a clear warner.’”
   — Surah Al-Ankabut 29:50
   And Allah further says:
   “And even if We had sent down to them the angels and the dead had spoken to them, and We had gathered everything before them, they would not have believed unless Allah willed. But most of them are ignorant.”
   — Surah Al-An’am 6:111
2. Clear Signs Were Given — Still They Disbelieved
   “Indeed, those against whom the word of your Lord has come into effect will not believe, even if every sign comes to them, until they see the painful punishment.”
   — Surah Yunus 10:96-97
3. The Demand for Clear Verses / Physical Miracles
   “And they swore by Allah their strongest oaths that if a sign came to them, they would surely believe in it. Say: ‘Signs are only with Allah.’ And what will make you perceive that even if a sign came, they would not believe?”
   — Surah Al-An’am 6:109
4. Previous Nations Who Demanded Signs
   “And nothing has prevented Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not signs except as warning.”
   — Surah Al-Isra 17:59
5. The Psychological Reality — Arrogance, Not Lack of Evidence
   “Even if We opened for them a gate to heaven and they continued to ascend through it, they would say: ‘Our eyes have only been dazzled. Rather, we are a people affected by magic.’”
   — Surah Al-Hijr 15:14-15
6. The Quran Itself Being Dismissed
   “And they say: ‘Why has a sign not been sent down to him from his Lord?’ But you are only a warner, and for every people is a guide.”
   — Surah Al-Ra’d 13:7

Your Comparison is Well-Founded
The parallel you are drawing is theologically and psychologically accurate because:
∙ The Quran explicitly establishes that demanding more evidence is often a rhetorical tactic, not a sincere quest for truth
∙ Surah Al-Baqarah 2:118 notes this demand is repetitive across generations: “Those who do not know say: ‘Why does Allah not speak to us or why does a sign not come to us?’ Thus spoke those before them similar to their words…”
∙ The rejection of authentic ahadith often follows the same pattern — the demand for Quranic verses on every detail of the unseen is structurally similar to asking prophets for miracles, when the existing evidence is already sufficient for sincere seekers
The issue, as the Quran frames it, is not lack of evidence but disposition of the heart.

DO WE KNOW OUR LORD?

DO WE KNOW ANY ONE ELSE LIKE OUR LORD?

Audio summary link

https://notebooklm.google.com/notebook/958de767-a674-4b4c-be85-c5e1cbc04a42/audio

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SOME QUALITIES SUMMARIZED IN ONE VERSE

This verse is known as Ayat al-Kursi (The Verse of the Throne) and is regarded as the greatest verse in the Quran due to its profound description of Allah’s majesty, power, and knowledge. The Prophet Muhammad (PBUH) said:

“The greatest verse in the Book of Allah is: ‘Allah! There is no god but Him, the Ever-Living, the Sustainer of existence…’ (Ayat al-Kursi).” (Sahih Muslim)

It serves as a comprehensive declaration of Tawheed (Islamic monotheism), refuting all forms of polytheism and false beliefs about divinity.

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Detailed Tafseer (Exegesis) – Breakdown of Key Themes

1. Allah’s Absolute Oneness (لَآ إِلَـٰهَ إِلَّا هُوَ)

• The verse begins by affirming that no deity is worthy of worship except Allah.
• This negates all false gods (idols, saints, natural forces, etc.) worshipped by humans.
• Implication: True faith requires complete rejection of shirk (associating partners with Allah).

• Al-Hayy (The Ever-Living):
• Allah’s life is perfect, eternal, and without weakness.
• Unlike created beings, His existence has no beginning or end.
• Al-Qayyum (The Sustainer of All Existence):
• He maintains all creation—nothing exists or functions without His support.
• If He withdrew His sustenance for even a moment, the universe would collapse.

2. The Ever-Living (ٱلْحَىُّ) and Self-Sustaining (ٱلْقَيُّومُ)

3. Neither Drowsiness Nor Sleep (لَا تَأْخُذُهُۥ سِنَةٌۭ وَلَا نَوْمٌۭ)

• Unlike humans and other creatures, Allah never tires or needs rest.
• This refutes the pagan idea that gods “sleep” or neglect creation.
• Implication: Allah’s watch over the universe is continuous and flawless.

4. Supreme Ownership (لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ)

• Everything in the heavens and earth belongs to Him alone.
• No one shares in His dominion—kings, rulers, or false deities are mere creations.

5. Intercession Only by His Permission (مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ)

• Some religions believe saints or angels can grant favors independently.
• Islam’s stance: No intercession occurs without Allah’s permission.
• Even prophets (like Muhammad PBUH) or angels can only intercede if Allah wills.

6. Allah’s All-Encompassing Knowledge (يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ)

• He knows:
• The past, present, and future.
• What is hidden and apparent.
• Humans only know what Allah allows them to know.

7. The Vastness of the Kursi (وَسِعَ كُرْسِيُّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ)

• Kursi (Throne/Authority):
• Symbolizes Allah’s dominion and knowledge.
• Its vastness exceeds the heavens and earth—indicating His limitless power.
• Misconception Clarified: Some imagine the Kursi as a physical chair, but it is a metaphor for Allah’s supreme authority.

8. No Fatigue in Preservation (وَلَا يَـُٔودُهُۥ حِفْظُهُمَا)

• Maintaining the universe does not tire Allah.
• Contrast with humans, who grow weary even managing small tasks.

9. The Most High, The Most Great (وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ)

• Al-Aliyy (The Most High):
• Above all in rank and authority.
• Nothing is equal or comparable to Him.
• Al-Azeem (The Most Great):
• His greatness is beyond human comprehension.

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Summarized by grok

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Verse 2:255 (Ayat al-Kursi) – Arabic Text

اللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ الۡحَـىُّ الۡقَيُّوۡمُۚ  لَا تَاۡخُذُهٗ سِنَةٌ وَّلَا نَوۡمٌؕ لَهٗ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِؕ مَنۡ ذَا الَّذِىۡ يَشۡفَعُ عِنۡدَهٗۤ اِلَّا بِاِذۡنِهٖؕ يَعۡلَمُ مَا بَيۡنَ اَيۡدِىۡهِمۡ وَمَا خَلۡفَهُمۡۚ وَلَا يُحِيۡطُوۡنَ بِشَىۡءٍ مِّنۡ عِلۡمِهٖۤ اِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرۡسِيُّهُ السَّمٰوٰتِ وَالۡاَرۡضَۚ وَلَا يَـُٔوۡدُهٗ حِفۡظُهُمَا ۚ وَ هُوَ الۡعَلِىُّ الۡعَظِيۡمُ‏ 

English Translation (from Tafheem-ul-Quran by Syed Abul Ala Maududi)

Allah, the Ever-Living, the Self-Subsisting by Whom all subsist, there is no god but He. Neither slumber seizes Him, nor sleep; to Him belongs all that is in the heavens and all that is in the earth. Who is there who might intercede with Him save with His leave? He knows what lies before them and what is hidden from them, whereas they cannot attain to anything of His knowledge save what He wills them to attain. His Dominion overspreads the heavens and the earth, and their upholding wearies Him not. He is All-High, All-Glorious. 15

Tafsir/Explanation (from Tafheem-ul-Quran by Syed Abul Ala Maududi)

This verse is generally known as the ‘Verse of the Throne’ and it provides in one piece a knowledge of God without parallel. The question that arises here is: What is the occasion for describing the Lord of the Universe and His attributes? In order to appreciate this one should rehearse the discourse beginning with (verse 243) and continuing up to this point. In this discourse the believers were urged to strive with their lives and belongings to establish the true faith and were warned to get rid of the weaknesses which had characterized the conduct of the Israelites. A fundamental fact about war – that victory and success do not depend upon superiority in either numbers or weapons – was then indicated. They depend rather on faith, fortitude, discipline and firm resolution. Thereafter the Divine wisdom underlying fighting was disclosed, namely that God removes one set of people by means of another in order to maintain the good administration of the world. For were one group’s dominance to be assured in perpetuity, the lives of all other human beings would become miserable. This was followed by the clarification of a misunderstanding which often arises in the minds of ignorant people. This misunderstanding arose from the false assumption that God had sent His Prophets so that all diversity and disagreement might come to an end. The people who accepted this premise, however, saw considerable diversity and disagreement, and were aware that falsehood existed side by side with Truth. They were agitated by the thought that this state of affairs might suggest helplessness on God’s part, that He had failed to stamp out the evils He wanted to. In reply to this it was pointed out that it was not God’s will to compel all human beings to follow one and the same way. Had it been so, man could not have deviated from the course set for him by God. This observation was followed by a passing reference to the subject with which the discourse opened. Finally, the point is made that no matter how many divergent beliefs, viewpoints, ways of life and conduct exist in actual life, the reality underlying the order of the universe is the one stated in this verse, and it remains unaffected by the misconceptions of people. On the other hand, however, it is not God’s purpose to compel people to accept it. Whoever accepts it will find it to his own benefit; whoever rejects it, will find the result harmful.

Irrespective of the number of gods or objects of worship set up by ignorant people, the fact remains that godhead in its entirety, belongs exclusively to the Eternal Being, Who is indebted to no one for His existence. In fact, He is not only self-existent, but upon Him rests the entire order of the universe. He alone wields all sovereign authority over His dominion. None shares either His attributes or His power and might, and no one has the same claims against the creatures as He. Hence, if anywhere in the heavens or the earth someone sets up anything or anybody as an object of worship and service (ilah) either instead of or in addition to the One True God this amounts to declaring war on reality.

This is a refutation of the ideas of those who, in formulating their concepts of God, are inclined to consider God analogous to their own imperfect selves and hence ascribe to God the weaknesses characteristic of human beings. An instance at hand is the famous Biblical statement that God created the heavens and the earth in six days and on the seventh day He rested (see Genesis, chapters 1 and 2).

To God belongs the heavens and the earth and everything therein. There is no one who shares anything with God in governance either of the heavens or of the earth. Any conceivable being other than God would necessarily be a part of the universe and thus belong to, and be a subject of, God rather than His partner and equal.

This is a refutation of the ideas of those polytheists who consider either saints, angels or other beings to be so influential with God that if they were adamant in demanding something of Him, their demand would prevail. They are being told that, far from anyone having the power to impose his will on God, none – not even the greatest Prophets and the most highly esteemed angels – will dare utter one word in the majestic court of the Lord unless they are expressly permitted to do so.

Here another blow is struck against polytheism. On the basis of the concept of God’s unlimited sovereignty and omnipotence it was stressed, in the foregoing verses, that no one shares independently in God’s governance of the universe, and no one is so powerful with God that his intercession would decisively influence His judgement. The same point is stressed here but in a different manner. It is pointed out that no one possesses the knowledge that would enable him to comprehend the order of the universe and the considerations underlying it, so no one can legitimately interfere in its governance. The knowledge of human beings, of jinn, of angels and of all other creatures is limited and imperfect. No one’s knowledge embraces all the facts of the universe. If someone did have the right to interfere even in only a part of the universe, and if his suggestions were of necessity to be put into effect, the entire order of the universe would be disrupted. Creatures are incapable of understanding what is best for them, and do not have the capacity to know how best the universe should be governed. It is God alone Who knows everything.

The Arabic term kursi signifies sovereignty, dominion and authority. (The word Kursi has been variously interpreted by Muslim scholars. The literal meaning is obvious; it signifies that which one sits on. Scholars have differed, however, as to whether the word has been used in the Qur’an literally or figuratively. They have also disagreed whether the Kursi and ‘Arsh Which occur in the Qur’an have one and the same meaning or are different. The main opinions expressed by the scholars are the following: (i) that Kursi signifies God’s knowledge, a view attributed to Ibn ‘Abbas; (ii) that it is identical with ‘Arsh (Throne), a view attributed to Hasan al-Basri; (iii) that it signifies God’s power (iv ) in opposition to such views a large number of scholars insist that Kursi should be considered a reality rather than be understood figuratively. In addition to many earlier scholars, this was vigorously championed by Ibn Taymiyah. It should be remembered, however, that Ibn Taymiyah and others who hold this opinion, side by side with affirming that Kursi is a reality, also emphasize that man has no knowledge about the nature and modality of Kursi and that it ought to be treated as something unique, being related to God Who is unique both in His essence and attributes. (See the commentaries of Alusi. Tabari, Qurtubi, Ibn Kathir and Shawkani on this verse. See also Ibn Taymiyah, Majmu al-Fatawa 1bn Taymiyah, vol. 5, pp. 55-8 and vol. 6, pp. 584-5. It is interesting to note that Sayyid Qutb, (martyred 1386 A.H/966 C.E.), a contemporary of Mawdudi and one of the most influential Islamic thinkers of our time, has interpreted the verse exactly, as Mawdudi did – Ed.)

This verse is generally known as the ‘Verse of the Throne’ and it provides in one piece a knowledge of God without parallel. 15