Thoughts Are Unseen

Reflections on Surah Al-Ma’idah (verses 41–51)
In the context of Moses’ time, Pharaoh’s influence, politics then and now, and Allah’s timeless warnings

When reading these verses, it’s important to remember that they were revealed at a time in history when Moses (peace be upon him) led his people with the Torah, after they had suffered under Pharaoh — the most deceiving and arrogant man mentioned repeatedly in the Qur’an. Pharaoh’s influence was rooted in extreme arrogance, and over time, arrogance only evolves into more sophisticated deceit — something Allah warns about throughout His Book.

In verse 41, Allah speaks of people who distort the truth, accepting it only on a conditional basis, rather than for its reality and value. This corruption emerges especially when someone feels pressured to only accept truth that fits their own conditions, rather than listening to the vulnerability of their innate selves. Allah warns that such conditional acceptance earns impure company and causes a person to miss out on the goodness He entrusted to them — so they don’t mislead themselves or others. Ignoring this inherent truth charges the soul with disbelief and hypocrisy:

Surah Ad-Dukhan (44:32–33):
And indeed We chose them (the Children of Israel) above the ‘Alamin (mankind and jinn) knowingly,
And granted them signs in which there was a plain trial. (Muhsin Khan)
In verse 42, Allah continues to describe how the Jews at the time of Moses followed disbelief despite leading with the Torah. Their hearts became hardened, earning them ignorance towards Allah’s guidance. Allah encourages that if we can’t remain neutral in judgment among one another, we should turn away from them. Even if they show traits influenced by Pharaoh against their own people, we still hold the responsibility to be rightful and fair to uphold peace.

Verse 43 highlights how Pharaoh only accepted the truth he wanted for himself and trained his people to disbelieve in Moses’ truth, ultimately leaving them victims of narcissistic abuse. This abuse led them to reject the core aspect faith is meant to deliver: believing without seeing.

In verse 44, Allah reinforces His cause to unite us and clear away the fog that blurs clarity and vision for peace. He reminds us that while the Torah was the first scripture, the Qur’an is now the final message for mankind. Allah tells the Jews to fear Him, not men, because they had become victims of Pharaoh’s narcissism. The framework for our conduct is already instilled in the badge given to our souls, which our intelligence detects and our hearts drive.

In verse 45, Allah addresses the issue of misjudgment that plagued that era and still exists today. In His merciful wisdom, He provided natural laws to uphold justice and balance, making it easier for the people of Moses to find guidance despite Pharaoh’s oppression. Allah encourages that, even in the face of misjudgment, giving charity purifies intentions and reminds us to be fair — or else we risk earning the badge of ignorance:

Surah Al-Isra’ (17:59):
And nothing stops Us from sending the Ayat (proofs, evidences, signs) except that the people of old denied them. (Muhsin Khan)
In verse 46, Allah confirms His responsibility for the message sent by Moses and then entrusted to Jesus (peace be upon them). This light of the Torah and Gospel came to people already harmed by Shaytan’s deceit.

Verse 47 uses the term fasiqun for those who entertain disbelief — a term that naturally offends Shaytan because it exposes his reality. This offense is passed on to his victims, who then feel insulted rather than warned. Shaytan’s aim is to keep his arrogance alive, suppress our souls from thriving in Allah’s light, and prevent us from taking Allah’s warnings seriously:

Surah Al-Ankabut (29:4):
Or those who do evil deeds think that they can outstrip Us (escape Our punishment)? Evil is that which they judge! (Muhsin Khan)
In verse 48, Allah honors those who were not victims of oppression but carried the trust of following the Torah or Gospel faithfully — described as muhayminan (trustworthy witnesses). He reminds us that even though we have different perceptions and backgrounds, the core framework of integrity and justice fits every context of our lives and struggles. Allah teaches that if we were all alike, we’d all have the same test — but instead, our individuality and free will have meaning: to return to Him, united by our shared purpose. Differences exist not to divide but to deepen understanding and cooperation.

In verse 49, Allah addresses the Muslims, showing how Prophet Muhammad ﷺ perfected the character of a Muslim: someone whose fairness naturally repels negative forces that try to drag them into victimhood. Fair judgment leads to greater knowledge and awareness, and Allah shows that His warnings — whether public or private — are always pure, calling us to purify our intentions, which ultimately guide us.

Verse 50 reminds us that those who lead with ignorance often do so because of a refusal to progress in understanding the truth Allah makes clear. Their struggle becomes evident when faced with people who have firm integrity and faith.

In verse 51, the word auliya becomes sensitive because of history and how perceptions shape today. Allah witnessed how vulnerable Muslims and potential Muslims could be to influences that distort faith — the same victimhood Pharaoh exploited. The term auliya means to join Gods, so it isn’t meant as prejudice against Jews or Christians but as a protection against spiritual vulnerability and manipulation. It reminds Muslims to stand firm and be proud of who they are, having witnessed the narcissistic abuse, gaslighting, and sabotage that shaped past communities:

Surah Ghafir (40:30–31):
And a believing man of Pharaoh’s family, who hid his faith said: “Would you kill a man because he says: ‘My Lord is Allah’…?”
“Like the case of the people of Noah, ‘Ad, Thamud, and those who came after them…” (Muhsin Khan)
We live now as people did at the time of revelation — alive, thinking, and choosing. The Qur’an doesn’t seek to deny or defy Christians or Jews, but to help us understand the same deceit that caused Adam and Eve to descend to Earth, so we do not repeat it:

Surah Saba (34:31):
And those who disbelieve say: “We shall never believe in this Qur’an, nor in that which is before it.” (Muhsin Khan)
And:

Surah Ibrahim (14:48):
On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible. (Muhsin Khan)

The Qur’an confirms that Allah has always been the same God — never misleading, lying, or tricking His creation. The purpose of these verses is to protect us from the unseen corruption Shaytan brings through his auliya among jinn, humans, and that includes Muslims. , so our faith remains pure and our hearts return to Him, guided by truth, integrity, and light.  

Surah Al-Hajj (22:53):
That He (Allah) may make what Shaytan (Satan) throws in (of falsehood) a trial for those in whose hearts is a disease and whose hearts are hardened. And certainly, the Zalimun (polytheists, wrongdoers, etc.) are in opposition far away (from the truth).

Ultimately, responsibility in faith means actively seeking and loving the truth, and being honest with ourselves. The Qur’an is given to us as a shield and guide — reminding us that what truly threatens or protects us isn’t only what we see, but the unseen influences that have always been at the heart of belief and disbelief, and which still set us apart today.

Allah created His creation to fill Paradise — each soul has a place, a property in Paradise, and the deeds of our lives are what build that home. When we recognize that the way we live — our intentions, whether we’re positive or negative, mature or immature, responsible or careless — and our morals, values, and ethics — all these unseen dimensions of our character — are what ultimately shape our reality, we begin to understand the deeper purpose of the resources and opportunities we’re given in this life.

Allah is the First and the Last; He has gifted us the safest framework that keeps our responsibility and reality in balance — because we don’t control the who, what, where, when, or why of our birth or our passing.