The Servants of The Most Merciful: How British Muslims Respond to Ignorance (Al-Furqan 25:63)

For a British Muslim navigating life in 2026, rude comments arrive from every direction. A hostile message in an online comment thread. A passing remark in the office. A confrontation in a queue. A heated exchange in the masjid car park. Sometimes aggressive, sometimes merely ignorant — but either way, a pull to respond in kind.

The Qur'an gives British Muslims a remarkably specific answer to this pull. In Surah Al-Furqan, verse 63, Allah describes the ‘Ibad ar-Rahman — the Servants of The Most Merciful — and their defining trait when confronted by the ignorant:

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا

"And the servants of The Most Merciful are those who walk upon the earth in humility, and when the ignorant address them, they say: ‘Peace.’" — Qur'an 25:63

This article reflects on that single ayah in depth, drawing on the detailed tafsir offered by Ustadh Nouman Ali Khan of Bayyinah in his series on the ‘Ibad ar-Rahman. It is written for British Muslim readers who want to understand how the Qur'an equips them to respond to hostility — in the workplace, online, in the community, and in public life — without losing their composure, their faith, or their dignity.

Who are the ‘Ibad ar-Rahman?

Verses 63 to 77 of Surah Al-Furqan describe a specific group of believers whom Allah has named ‘Ibad ar-Rahman — the Servants of The Most Merciful. This designation is distinctive. Elsewhere in the Qur'an, Allah speaks of ‘ibad (servants) of Allah generally; here He attaches servitude specifically to His attribute of Rahman, the Merciful.

Across these fifteen verses, Allah lists a series of qualities that identify these servants. They walk humbly. They spend the night in worship. They spend moderately. They do not commit injustice. They turn to Allah in repentance. They are the people who, when warned, respond. And so on.

Of all these qualities, the one Allah mentions first — the opening characteristic by which the reader should recognise this elite group — is not their prayer, not their charity, not their knowledge. It is their response to the ignorant.

The verb and its context — word by word

إِذَا — Idhaa: "when", not "if"

The ayah does not say in (if), it says idhaa (when). The distinction matters. If suggests a possibility. When declares a certainty. Allah is telling the believer that the situation being described is inevitable — you will encounter it in your life. Ignorant, uncontrolled, or outrageous people will address you. There is no way around this reality.

For a British Muslim in 2026, this framing is worth sitting with. You are not being invited to imagine a hypothetical hostile encounter. You are being told: this is coming, and it is the situation in which Allah will recognise His servants.

خَاطَبَهُم — Khaatabahum: they addressed them

The ignorant are the grammatical subject of the verb. They initiate the encounter. The believer did not go looking for trouble, did not start the argument, did not seek the conversation. Trouble came to the believer. This is a crucial detail for a British Muslim who worries whether they are somehow to blame for the hostility they face — the wording of the verse makes clear that the ignorant come looking for them, not the other way round.

And even though you are not looking for conflict, conflict may still arrive — in a comment under a YouTube video, in a hostile email, in a passing slur on public transport, or in an aggressive remark at a family gathering. The ayah is prepared for all of it.

الْجَاهِلُون — al-jaahiloon: the ignorant

In Arabic, al-jaahiloon can carry a range of meanings beyond simple absence of knowledge. Classical commentators note it can describe the uncontrolled, the uncivilised, the obnoxious, or the deliberately outrageous. It is not only about people who lack facts — it is about people who lack composure, who act without restraint, whose speech and behaviour are ungoverned.

This matters because the instruction in the ayah is not to argue with someone who has a genuine question — that is a different situation entirely, one the Qur'an encourages elsewhere. It is about how to respond when someone is behaving outrageously and trying to pull you into their emotional state.

قَالُوا سَلَامًا — qaaloo salaama: they say "peace"

Classical scholars read qaaloo salaama in two complementary ways, and both are instructive.

Reading 1: They say the word "peace"

In this reading, salaama is a verbal response: the believer actually says "peace" to end the encounter. Not a formal greeting — more like, "Peace; this is not a good time; may God give you well." They do not hear something obnoxious and fire back. They do not say "do you have any idea how stupid that is?" They do not stand their ground to put the speaker in their place. They simply, calmly, say peace — and walk out of the conversation.

This is not weakness. It is refusal to engage. The believer is under no obligation to argue every foolish comment thrown their way — online, in person, or in any other setting.

Reading 2: They speak peacefully — salaama as adverb (حَال)

In Arabic grammar, salaama can also be read as a haal — what English grammar would call an adverbial state. In this reading, the meaning becomes: "they speak in a state of peace". The ignorant are addressing them aggressively, arrogantly, trying to provoke a reaction; but the believer's own speech remains peaceful throughout. They develop a kind of emotional tolerance that lets the hostile words roll off without penetrating. They are not straining to hold back — they have internalised the posture.

Both readings are true simultaneously. Sometimes the correct response is a single word and a walk-away. Sometimes it is a full peaceful conversation with an aggressive interlocutor. The believer has both tools.

How this ayah applies to British Muslim life in 2026

The scenarios in which this ayah is tested have expanded since the 7th century. But the rule applies uniformly. Consider how it reads in several contexts British Muslims actually face.

Online abuse and trolling

A Muslim posts something normal — a photo from Eid, a reflection on Ramadan, a comment on a news article — and a comment thread descends into hostility. Slurs, sarcasm, deliberately offensive remarks. The ayah's instruction is clear: you do not have to engage. You are not obliged to correct every bad-faith comment. "Peace" — or silence — is the prescribed response. Mute the thread, report if necessary, and move on. Do not allow the troll to dictate your emotional state.

Workplace comments and microaggressions

A colleague makes a "joke" about your fasting, your hijab, your name, your religion. The temptation to respond in kind is strong. The ayah offers a different path: a calm "I'm going to leave that alone" or simply a courteous non-response, and a quiet note to your own HR records if the pattern continues. The goal is not to win the exchange. The goal is to remain composed and protect your dignity.

Public incidents — a bus, a queue, a street

A stranger makes a hostile remark on public transport or in a shop. British law protects you; report genuine hate incidents to the police or the Crown Prosecution Service where appropriate. But in the moment, the Qur'an's instruction remains: do not escalate. A calm "peace" and a steady exit is both legally safer and spiritually superior to a heated reply you will regret.

Aggressive encounters in the masjid

This one Ustadh Nouman Ali Khan highlights specifically, and it is painfully familiar to many British Muslims. You go to the masjid. An older brother approaches you aggressively — "why are you standing like that?" "why are you wearing that?" "astaghfirullah, you don't know how to pray!" The natural response is to defend yourself, to explain, or to shoot back. The ayah suggests differently. Make dua for the uncle, let him keep his opinion, and quietly move to another corner to pray. You went there for Allah, not for the confrontation. Do not let the confrontation win.

Family gatherings and community politics

Extended family tensions, community committee disputes, the endless politics of local Muslim organisations — all have their moments of ignorance and provocation. The verse does not ask the believer to have no opinions or to be a pushover. It asks them to choose which battles are worth fighting, and to disengage from the ones that are not. Many conflicts the ‘Ibad ar-Rahman simply do not participate in, because engaging would cost more than walking away.

The deeper lesson: this is da'wah

Here is where the verse becomes genuinely powerful for a British Muslim community conscious of how Islam is represented in public life. Ustadh Nouman Ali Khan makes this point explicitly: the believer who responds to hostility with peace is doing da'wah. Their refusal to escalate, their composure, their kindness — these are an argument for Islam that no lecture or speech can match.

The neighbour who watches you be insulted and respond with dignity. The colleague who notices that you do not take the bait. The stranger on the bus who expected a row and got a quiet "peace" instead. Each of these moments is a small proof, visible in real time, of the character Islam cultivates. It is evidence offered not by words but by conduct.

And Allah loves these people. Verse 63 is the first quality of the ‘Ibad ar-Rahman — the one by which they are known — and the verses that follow describe further qualities including praying at night (qiyam al-layl), spending moderately, avoiding major sins, and asking Allah for righteous families. But the humility and peaceful response come first.

A practical reflection

Try this for one week. Each day, notice one moment when you were tempted to respond aggressively — a comment, a remark, a message, a situation — and instead applied the ayah. Notice what it cost you (usually very little) and what it gave you (usually a clearer head and a better day).

The ayah is also an excellent one to memorise if you have not already. Verse 63 is short, its meaning is vivid, and it is precisely the kind of verse British Muslims benefit from carrying with them on a daily basis. Our guide to structured Hifz explains how UK families build memorisation into weekly life, and our online Quran classes with Tajweed in the UK guide covers how to learn the correct recitation alongside understanding.

A final dua

The ayah describes a character that most of us recognise we have not yet fully internalised. The prayer at the end of Ustadh Nouman Ali Khan's reflection captures it well:

"May Allah give us the strength of character, and really the common sense and the wisdom to act on this ayah when the situation arises."

For a British Muslim facing a society that is not always welcoming, in a time when the temptation to react is constant and amplified by social media, this single verse of the Qur'an is both shelter and instruction. Walk humbly. When the ignorant address you, say peace.

Learn to recite this ayah with Tajweed

Reciting the ‘Ibad ar-Rahman passage (Al-Furqan 25:63–77) with correct Tajweed deepens the connection to the meaning. Eaalim Institute teaches British Muslim children and adults the full Qur'an with Al-Azhar certified teachers, live and one-on-one, scheduled around UK evenings and weekends. Pricing is in pounds per month; a free 30-minute trial lesson is available for any UK family.

Book your free trial or read our complete parent's guide to online Quran classes in the UK to see how British families are building Qur'an into their daily lives.

This reflection draws on the tafsir of Ustadh Nouman Ali Khan (Bayyinah) on Surah Al-Furqan 25:63, from his series on the ‘Ibad ar-Rahman. All Qur'anic interpretation and word-level analysis is based on his lecture; the UK application, structure, and framing have been adapted for British Muslim readers by Eaalim Institute.