Surah Az-Zumar 39:18
سُورَةُ الزُّمَرِ · Meccan · Verse 18 of 75
ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ ۖ وَأُو۟لَٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
Translation
who listen to what is said and follow what is best. These are the ones God has guided; these are the people of understanding.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This beautiful verse from Surah Az-Zumar draws us into the profound characteristics of those who are truly guided by Allah, inviting us to reflect on our own approach to truth and wisdom.
Allah's Special Servants
The verse begins by describing "those who listen to speech and follow the best of it." This phrase, "ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ" (Allatheena yastami'oonal-qawla fayattabi'oona ahsanahu), immediately follows an instruction to the Prophet to give glad tidings to "My servants" (عبادي). The Quran uses the descriptive phrase "those who listen to speech" instead of just a pronoun (like "them") to specifically highlight these noble qualities, emphasizing their unique relationship with Allah as His chosen servants.
The Gift of Discerning Hearing
What does it mean to "listen to speech and follow the best of it"? The word "ٱلْقَوْلَ" (al-qawl), or "speech," is used in a general sense here. It implies that these individuals don't just listen to the Quran or good advice, but to all kinds of discourse, including that which attempts to mislead. What distinguishes them is their discerning nature. As scholars like al-Zamakhshari and al-Razi explain, they are critical thinkers in matters of faith and life. They don't blindly accept what they hear. Instead, they weigh options, distinguish between truth and falsehood, and even between what is merely good and what is *better* or *more righteous*. Ibn Ashur points out that "أَحْسَنَهُ" (ahsanahu), "the best of it," isn't just about comparing two equally good things, but about identifying what is truly superior, more beneficial, and more in line with divine guidance. This requires an active, engaged intellect, not passive acceptance. It is a call to deep reflection and critical thought (nazar wal istidlal) to find the truth.
Guided Intellect
The verse then concludes with a powerful affirmation: "أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ ۖ وَأُو۟لَٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَٰبِ" (Those are the ones Allah has guided, and those are the possessors of sound intellect). The repetition of "أُو۟لَٰٓئِكَ" (those) underscores the exclusivity of this honor for people with these qualities. Furthermore, the emphatic particle "هم" (hum) before "أُو۟لُوا۟ ٱلْأَلْبَٰبِ" (ulul-albab), meaning "possessors of intellect," highlights that true, complete, and sound understanding is uniquely found in these individuals. Ibn Ashur elaborates that "أُولُوا۟ ٱلْأَلْبَٰبِ" refers to those with perfect, discerning intellects, not just any mind. Allah's guidance and sound human intellect are presented as interconnected: Allah guides, but He guides those whose souls are receptive and prepared to receive that guidance through their intelligent discernment.
This verse ultimately praises those who are attentive, critical, and committed to seeking out and embracing the highest truth and the most virtuous path, revealing that such a pursuit is the hallmark of true guidance and profound wisdom.
Sources: al-Zamakhshari (al-Kashshaf), al-Jalalayn, al-Jadwal fi I'rab al-Quran (Mahmud Safi), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Razi (Mafatih al-Ghayb)
Qur'anic Worlds
This beautiful verse invites us to consider a profound quality of those who are truly guided: their way of listening and choosing. It's a divine commendation for a specific kind of discernment, a glad tiding (بشرى) delivered by Allah to His Prophet, peace be upon him, for a select group of His servants. The verse is part of a broader discussion in Surah Az-Zumar, contrasting those who fall into idolatry and error with those who turn wholeheartedly to Allah.
The Discerning Listeners
The verse describes `الَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥ` (those who listen to what is said and follow the best of it). Who are these people, and what "speech" are they hearing?
According to al-Baghawi and Ibn Kathir, `al-qawl` (the speech) can primarily refer to the Quran itself. In this interpretation, `fayattabi'una aḥsanahu` (and follow the best of it) means that they follow the entire Quran, because all of Allah's words are inherently good and best. Mufti Shafi elaborates that such people follow the Quran and the teachings of the Prophet, not blindly, but with insight and understanding, recognizing their truth and excellence.
However, other scholars like al-Baghawi (citing Ibn Abbas) and Mufti Shafi also suggest `al-qawl` could mean various kinds of speech, including both divine revelation and worldly discourse, truth and falsehood. The key lies in their subsequent action: `fayattabi'una aḥsanahu`. This means they possess the wisdom to discern and choose the *best* from what they hear. This "best" might involve:
* Choosing between pardon and retaliation, where pardon is often `ahsan` (better) as mentioned by al-Baghawi and Mufti Shafi.
* Opting for the more demanding path of `azimah` (courage and determination) over `rukhsah` (concession) in certain religious matters, as noted by al-Razi and Mufti Shafi.
* Sayyid Qutb beautifully explains that these pure hearts are always open to good and beautiful speech, accepting it readily, while rejecting what is impure.
A Prophetic Principle
This principle of following "the best" is not exclusive to this final revelation. Ibn Kathir reminds us that this wisdom was also conveyed to Prophet Musa (peace be upon him) regarding the Torah: `fakhuẓhā bi-quwwatin wa amur qawmaka ya'khuẓū bi-aḥsanihā` (So hold it firm, and ask your people to hold on to the best things in it, Surah Al-A'raf, 7:145). This shows a timeless, universal divine guidance for all believing communities: to approach revelation with seriousness and to extract and apply its highest wisdom.
The Guided and Discerning
The verse concludes by affirming the outcome of this discerning approach: `أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ ۖ وَأُو۟لَٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَٰبِ` (Those are the ones whom Allah has guided, and those are the ones who possess understanding). They are `ulu al-albab`, meaning people of sound intellect, deep understanding, and clear insight.
Ma'arif al-Quran highlights this as a dual commendation: they are guided by Allah, preventing them from straying amidst diverse voices, and they are people of understanding whose insight allows them to distinguish between good, better, and best. Al-Razi emphasizes that this guidance is from Allah, while the receptive, intelligent heart is the faculty within a person that allows these truths to settle.
The early Companions embodied this. Al-Baghawi and Mufti Shafi recount that this verse has been linked to individuals like Zayd ibn Amr ibn Nufayl, Abu Dharr al-Ghifari, and Salman al-Farisi (may Allah be pleased with them). These were people who, even in the `Jahiliyyah` (pre-Islamic era), rejected polytheism and thoughtfully sought truth amidst various beliefs, ultimately embracing Islam when it arrived. Their lives serve as a powerful illustration of listening, discerning, and choosing the absolute best.
This verse therefore describes a fundamental quality of sincere faith: an active, reflective posture towards all forms of knowledge, always seeking the most truthful, most virtuous, and most beneficial path, knowing that ultimate guidance comes from Allah.
Sources: al-Baghawi (Maalim al-Tanzil), Sayyid Qutb (Fi Zilal al-Quran), Ma'arif al-Quran (Mufti Shafi), Ibn Kathir, al-Razi (Mafatih al-Ghayb)
Worldly Mirror
This beautiful verse from Surah Az-Zumar speaks directly to the discerning heart and mind, offering glad tidings to a special group of Allah's servants. It tells us about those who truly listen to guidance and choose the very best of it, declaring them to be truly guided and possessing sound intellect.
The Audience and the Message
Allah is speaking to Prophet Muhammad, peace be upon him, instructing him to give good news to these specific servants: "Those who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are the people of understanding." This comes after mentioning those who have avoided *taghut* (false deities, tyranny, or anything worshipped other than Allah) and turned back to Allah with devotion. The core message is one of encouragement, celebrating those who actively seek and adhere to truth amidst the many voices of the world.
The Inner Journey of Discernment
At its heart, this verse is a powerful mirror for our inner lives. In a world bustling with countless claims and competing ideas, it highlights the character of a person who is not merely a passive recipient of information. As Tazkirul Quran observes, our world is full of *fitna*, trials where truth can easily be disguised or distorted. The ability to listen to "speech" (الْقَوْلَ) implies an active engagement, a readiness to hear and ponder. Sayyid Qutb adds that pure hearts are naturally open to good and pure words.
The true test then comes with the next step: "and follow the best of it" (فَيَتَّبِعُونَ أَحْسَنَهُ). This isn't about simply picking what's easy or convenient, but about discerning the most excellent path. Israr Ahmad poignantly reflects on how we often strive for the best in worldly matters but settle for the bare minimum in our religious life. This verse calls us to strive for the highest levels of faith and practice, seeing the *deen* (religion) not as a burden, but as a path to continuous betterment. Al-Munir clarifies that "the best speech" primarily refers to the Quran and the Sunnah, the teachings of Allah and His Messenger. The capacity to distinguish between good, better, and best, and then to commit to the best, is a mark of true wisdom.
A Principle for Life and Community
Beyond the personal, this verse offers a vital principle for social and communal life. When communities face a multitude of options, opinions, and influences, the guidance here encourages a collective wisdom to filter through them and choose what is most beneficial and righteous. The preceding verse, as Ibn al-Jawzi notes, speaks of those who rejected *taghut* – false gods or oppressive systems – and turned to Allah. This underscores the courage and conviction required to abandon societal norms or prevailing falsehoods in favor of divine guidance. Such individuals, like Zayd ibn Amr ibn Nufayl or Salman al-Farsi, exemplify a resolute search for truth even in adverse environments.
The verse culminates by affirming that "Those are the ones Allah has guided, and those are the people of understanding" (أُولٰئِكَ الَّذِينَ هَدٰيهُمُ اللَّهُ وَأُولٰئِكَ هُمْ أُولُوا الْأَلْبَابِ). True guidance is a gift from Allah, bestowed upon those who demonstrate this inner and outer discernment. They are *ulu al-albab*, people of sound intellect and deep insight, whose minds lead them to purity and salvation, as Sayyid Qutb remarks. This is a spiritual diagnosis: the verse invites us to cultivate intellectual honesty, a hunger for truth, and a relentless pursuit of excellence in all matters of faith, recognizing that true wisdom lies in aligning our choices with the best of Allah's guidance.
Sources: Israr Ahmad (Bayan ul Quran), Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran, Ibn al-Jawzi (Zad al-Masir), al-Munir (Wahba al-Zuhayli)
Wisdom
This beautiful verse from Surah Az-Zumar brings tidings of hope and guidance. Here, Allah is speaking directly to Prophet Muhammad, instructing him to give good news to "My servants", those who possess a profound quality of discernment. These are not just any listeners, but those who actively engage with what they hear, sifting through it to find and follow "the best" (ahsan). Such individuals, Allah declares, are the ones He has guided, and they are indeed "ulu al-albab," the possessors of sound intellect.
The Gift of Discernment
At its heart, this verse speaks to a vital human capacity: the ability to listen with an open mind, yet critically. Scholars like al-Qurtubi and Mufti Shafi note that "al-qawl" (the speech or saying) can encompass a wide range of utterances. It might refer to all kinds of human discourse, both good and bad, or specifically to the words of the Quran and the Prophet, or even to choosing the more resolute path in religious matters over easier concessions. Regardless of the specific interpretation, the core principle remains: these honored servants don't merely consume information; they distinguish between what is valuable and what is not, what is true and what is false, and importantly, between what is merely good and what is truly "best." As al-Saadi beautifully explains, the absolute "best speech" is unequivocally the Word of Allah and His Messenger.
True Guidance, True Intellect
The verse then tells us the reward for this profound discernment: "Those are the ones whom Allah has guided." This isn't just about intellectual sharpness, but divine assistance in navigating life's complexities. It means that by actively seeking out and embracing the best, we align ourselves with Allah's will, and He, in turn, illuminates our path to the best of morals and actions. Following this, the verse proclaims, "and those are the possessors of sound intellect (ulu al-albab)." This emphasizes that true wisdom isn't just about accumulating knowledge; it's about the practical application of intelligence to recognize truth, choose the most virtuous path, and act upon it. As al-Saadi points out, an intellect that fails to distinguish good from bad, or one that is overpowered by desires, is incomplete.
A Lesson for Our Lives
In our contemporary world, where we are bombarded with countless voices, opinions, and narratives, this verse offers a timeless maxim. It calls us to cultivate a deliberate, reflective approach to everything we encounter. We are encouraged not to be passive recipients but active evaluators. When we listen to different viewpoints, read various ideas, or even reflect on our own thoughts, the guidance of this verse reminds us to seek out and adhere to what is *ahsan*, what is most truthful, most beneficial, and most aligned with divine wisdom. This commitment to discerning and pursuing the best is a hallmark of a guided soul and a truly sound intellect, inviting us to constantly refine our choices and elevate our actions.
Sources: al-Qurtubi (al-Jami li-Ahkam), al-Saadi (Taysir al-Karim), Ma'arif al-Quran (Mufti Shafi), Ibn al-Jawzi (Zad al-Masir), al-Munir (Wahba al-Zuhayli)
Topics that discuss this verse
Surah Az-Zumar 39:18 is discussed in 8 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Az-Zumar 39:18 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.