A powerful declaration from Al Qur'an that economic fear can never justify the destruction of innocent life

Children are the most blessed blessing from our Creator - something that every married couple longs to have them. While majority of parents vie for children, there are some who for lack of means of raising children often opt for an abortion or even throw away their newly born to be picked up by someone else. While it is ethically not allowed, many societies abhor the very idea of killing newly born. It is argued that a newborn must never be killed because the parents fear they cannot afford to raise the child. 

In Islam too, this gory act is forbidden. The Qur’an explicitly forbids this: “Do not kill your children because of poverty; We provide for you and for them” (6:151). Islam recognizes that financial hardship can be severe, but the answer is support, family responsibility, charity, social welfare, and lawful family planning before conception—not taking the life of a child already born. A newborn has an independent right to life and dignity before Allah, regardless of the parents’ income or circumstances.

In our exclusive post on a passage from AL Qur'an, Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity, we have shared verse number 31 from Surah Al-Isrāʾ which gives out a powerful declaration that economic fear can never justify the destruction of innocent life. We will expand this verse and see how scholars interpret it and how we should not kill newly born for fear of not raising them.

The Verse

وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا

“Do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a great sin.” 

Context of the verse

In pre-Islamic Arabia, some people killed children, particularly daughters, because they feared the financial burden of supporting them. Al-Ṭabarī explicitly relates the verse to this practice and explains خَشْيَةَ إِمْلَاقٍ — “for fear of poverty” as fear of future destitution.

This verse belongs to the remarkable moral charter of 17:23–39. Immediately before it, the Qur’an discusses the proper use of wealth: give relatives and the needy their rights, avoid wastefulness, but also avoid miserliness (17:26–30). Then comes 17:31: do not allow economic anxiety to make children expendable. Immediately afterward come prohibitions of zina (17:32) and unlawful killing generally (17:33).

This linkage and progression is meaningful: Manage wealth responsibly → protect children from economic fear → protect sexual morality → protect human life.

A subtle difference from 6:151

In our premise who mentioned verse from 6:151 to correlate it to the verse being shared. However there is a beautiful distinction between this verse and Al-Anʿām 6:151.

• 17:31 says: “Do not kill your children for fear of poverty. We provide for them and you.”
• While 6:151 says: “Do not kill your children because of poverty. We provide for you and them.”

Classical commentators noticed the difference:

• In 6:151, poverty already exists, so the parents' provision is mentioned first.
• In 17:31, the parents fear that children might make them poor in the future, so the children's provision is mentioned first: نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ “We provide for them and for you.”

Scholarly Interpretation

1.    Ibn Kathīr Ibn Kathīr specifically draws attention to this distinction. The message is psychologically profound: do not destroy today's life because of tomorrow's imagined scarcity.. Hesays that the verse demonstrates Allah's compassion toward His servants. He explains that people in Jahiliyyah sometimes killed their children because they feared having additional mouths to feed, and Allah categorically prohibited this. He describes child-killing as a major sin.

He also connects it with the famous hadith of ʿAbdullāh ibn Masʿūd. When he asked the Prophet ﷺ which sins were greatest, after shirk the Prophet mentioned: killing one's child for fear that the child will share one's food. (This is authentically reported in Sahih al-Bukhari 4477 and 6001). That shows how seriously Islam regards the child's right to life.

2.    Al-Ṭabarī emphasizes the economic motive behind the prohibition. Arabs sometimes killed children out of fear of financial hardship, and Allah reminds them that the provision of both parents and children ultimately comes from Him. 

This does not mean people should stop working and simply say, “Allah will provide.” Rather: work responsibly, plan wisely, but never allow financial fear to destroy moral limits. Trust in Allah is accompanied by human effort.

3.    Maududi extends the principle strongly into modern economic thinking. He argues that the verse challenges a mentality that regards additional human beings primarily as economic burdens or “mouths to feed.” He contrasts this with a worldview that encourages society to expand productive resources rather than treating human life itself as the problem.

Maududi also extended the verse to questions of birth control. That particular extension should be distinguished from the verse's undisputed primary meaning. Islamic jurists have discussed contraception, family planning and abortion separately, with important distinctions between preventing conception and terminating an established pregnancy. Therefore, 17:31 should not simply be presented as a blanket ruling against every form of family planning.

The unquestionable principle is: Fear of poverty cannot justify killing children.

4.    Ghamidi notes that this is a mention of the sanctity of human life which it always has had as per morality and religion. The Qur’ān has informed us that prior to this, the Israelites were also given this directive and the Almighty had ordained that killing one human being is like killing the whole of mankind. It has also specified that the life of a human being can only be taken in two circumstances: when a person has killed someone or when a person while rebelling against the collective system goes after the life, wealth or honour of others. Apart from these two circumstances, every killing is an unjustified act the punishment of which is eternal Hell according to the Qur’ān (5:32; 25:68-69).

What does “We provide for them and for you” really mean?

It does not promise that every family will become wealthy. The Qur’an recognizes poverty elsewhere and commands society to care for the poor. Rather, it means that rizq ultimately comes from Allah, and human beings should not presume that the arrival of another person automatically means economic ruin.

Children themselves may later become: workers, providers, inventors, caregivers, scholars, entrepreneurs or sources of enormous blessing.

Human beings see today's expense. Allah knows the whole life ahead.

Relevance today

The ancient practice of burying children may largely have disappeared, but the underlying mentality can survive in new forms. The verse challenges any society that begins to think: “Human worth depends upon economic usefulness.” That principle matters enormously today.

• A poor child is not worth less than a wealthy child.
• A daughter is not a financial disappointment.
• A disabled child does not lose human dignity because care is expensive.
• A family struggling economically must not conclude that the weakest member has the least right to exist.
• And at the societal level, poverty should motivate us to reduce poverty, not reduce the value of poor people.

The verse also speaks to gender discrimination

Historically, daughters were among the victims of infanticide. Modern societies may no longer bury daughters, but discrimination can survive in subtler forms:

• less education for daughters,
• resentment at their birth,
• unequal nutrition or healthcare,
• denial of inheritance,
• or treating sons as economically valuable while daughters are considered burdens.

The Qur’anic message destroys that mentality at its roots. A child's worth is given by Allah, not by projected earnings. 

Economic fear can distort morality

This may be the deepest contemporary lesson.

• Financial anxiety is real.
• Housing is expensive.
• Education is expensive.
• Employment may be uncertain.
• Families naturally worry about providing for children.
• Islam does not ridicule these concerns.

But 17:31 establishes a boundary: Fear is legitimate; violating sacred life because of fear is not. This principle reaches beyond children.

Human beings should not allow economic calculations alone to determine the worth of: (1) the elderly, (2) the disabled, (3) the poor, (4) refugees, (5) or anyone who cannot produce economically.

Once society begins calculating human dignity purely in financial terms, the weakest people become vulnerable first.

A balance between tawakkul and responsibility

The verse should also not be misunderstood as: “Have as many children as possible without planning because Allah provides.”

The Qur’an repeatedly commands responsibility, balance and foresight. Rather, 17:31 teaches: Do not make fear of provision into disbelief in the Provider, and never make innocent life pay the price of economic anxiety. To support families:

• Parents must work.
• Society must build economic opportunity.
• Governments must protect vulnerable families.
• The wealthy must fulfil social responsibilities.
• And believers must maintain trust that Allah's provision is broader than their immediate calculations.

A profound question for modern society

• 17:31 forces us to ask: Do economic systems exist to serve human beings, or do human beings exist to serve economic systems?
• The Qur’anic answer places human dignity first.
• Economics matters.
• Resources matter.
• Planning matters.
• But human life is sacred.

The essence of 17:31

The verse therefore carries three major messages:

• Life is sacred: a child cannot be sacrificed to economic fear.
• Provision belongs ultimately to Allah: our calculations do not encompass the future.
• Human dignity is greater than economic utility: people are not merely mouths to feed or financial statistics.

Its message for our age can perhaps be expressed in one sentence:

When resources become scarce, Islam asks us to solve the scarcity—not to make innocent human life the victim of it.

That is why 17:31, though revealed in response to a practice of ancient Arabia, remains a powerful principle for any civilization tempted to measure the worth of human beings primarily in economic terms. Surah Al-Isrāʾ 17:31 is a powerful declaration that economic fear can never justify the destruction of innocent life:

وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا

“Do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a great sin.” 

Concluding Remarks

This verse hinges on the foundational Islamic principle of family. The husband and wife must plan their family well. Instead of abortions (unless allowed on extreme medical grounds) should not happen. Plan a child when one can and raise it well.  Islam recognizes that financial hardship can be severe, but the answer is support, family responsibility, charity, social welfare, and lawful family planning before conception—not taking the life of a child already born. A newborn has an independent right to life and dignity before Allah, regardless of the parents’ income or circumstances.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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One of the Al Qur’an’s strongest condemnations of wastefulness

Wastefulness is the careless, excessive, or purposeless use of money, food, water, energy, time, or other resources beyond real need or benefit. Its effect on society is serious because waste increases demand, raises costs, depletes shared resources, and encourages a culture of display and overconsumption. When some people waste food, water, wealth, or luxury goods while others struggle for basic needs, inequality becomes more painful and social resentment grows. The poor are affected most because they already have the least protection from rising prices, shortages, and economic instability.

Islam therefore links responsible use of resources with gratitude and social duty. The message is not that everyone must live without comfort, but that our comfort should not be built upon excess, vanity, or indifference to those in need. A just society uses blessings wisely, avoids unnecessary waste, and remembers that what is saved from extravagance can often become relief for someone else.

Surah Al-Isrāʾ 17:27 gives one of the Qur’an’s strongest condemnations of wastefulness:

إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا “Indeed, the wasteful are brothers of the devils, and Satan has always been extremely ungrateful to his Lord.” 

Context: why is such strong language used?

The verse belongs to the larger ethical passage 17:23–39. Immediately before it, Allah commands in 26th verse of Surah Al Isrāʾ:

“Give the relative his due, and the poor and the traveler, and do not squander wastefully.” 

Then comes 17:27 explaining why wastefulness is morally serious. Immediately afterward, verses 17:28–29 teach kindness when unable to give and moderation between miserliness and uncontrolled spending.

So the sequence is: Recognize the rights of others → do not squander resources → do not be stingy either → spend responsibly.

The Qur’an is therefore not merely teaching personal budgeting. It is establishing an ethic of stewardship: wealth belongs ultimately to Allah, and what we possess carries responsibilities toward family, society and the needy.

What is tabdhīr?

The important word of the verse is: التَّبْذِير — tabdhīr  It is often translated “wastefulness” or “squandering.” It means spending or using resources in a wrongful, pointless or irresponsible manner. It is related to, but not identical with, isrāf, excessive consumption. Tabdhīr particularly suggests throwing wealth away where it brings no legitimate benefit—or using it for wrongdoing. So Islam does not teach that spending money itself is bad. The issue is where, why and how it is spent.

Ibn Kathīr records the famous explanation attributed to early authorities that if someone spent all his wealth in a rightful cause, that would not necessarily constitute tabdhīr, whereas spending even a small amount wrongfully could be wastefulness.

This is a profound distinction. The Qur’anic question is not simply: “How much did you spend?” It is: “What did you spend it on?”

A large donation helping people might be virtuous, while a much smaller expenditure made merely for sinful indulgence or vanity could be blameworthy.

Al-Ṭabarī similarly understands mubadhdhirīn as those who disperse Allah’s blessings in ways inconsistent with obedience and proper purpose.

The expression: “brothers of the devils” does not mean literal brotherhood. It means they resemble and follow Satan's way in misuse, rebellion and ingratitude. That connection becomes explicit in the second half: “Satan was ungrateful to his Lord.”

Wastefulness is therefore ultimately connected to ingratitude. Allah gives a blessing. Instead of appreciating and using it responsibly, a person throws it away.

Maududi stresses the social dimension. Wealth should not be squandered upon ostentation and unnecessary indulgence while relatives, the poor and travelers possess legitimate claims upon society. 

That interpretation becomes especially clear when 17:26–29 are read together. A society in which some people spend enormous amounts merely to demonstrate status while others cannot meet basic needs has lost the balance envisioned by these verses.

Ghamdi notes that this is stated because only those people are given the urge and will to spend in the way of God who adopt a balanced attitude in their spending and consider the sustenance they have been given by God a blessing and not a result of their own planning. The reason for this is that a person who does not adopt a balanced attitude about his needs, always remains involved in spending his wealth on his own pastimes and interests, and does not have the time to fulfil the needs of others.

Why does Allah call wasteful people “brothers of Satan”?

Because Satan represents ingratitude toward Allah.

Waste effectively says: “This blessing has so little value to me that I can throw it away.”

Food, water, money, energy and possessions required resources, labour and ultimately Allah’s provision to reach us. To waste them casually is therefore not merely economically foolish; it can reflect a spiritual failure to recognize blessings. That is why the verse ends with كَفُورًا — intensely ungrateful.

17:27 may be even easier to visualize today Consider modern society.

• Huge quantities of edible food are discarded.
• People replace usable clothes because fashions change.
• Phones and electronics are replaced while functioning perfectly.
• Expensive weddings may be organized primarily to display status.
• Restaurants serve portions designed more for appearance than consumption.
• Homes consume unnecessary energy.
• Luxury goods are sometimes purchased principally so that other people will notice them.

Social media intensifies all of this by creating a culture of: “See what I have.”

The Qur’anic principle asks instead: “What responsibility came with what Allah gave me?”

Food waste

Perhaps the clearest application is food. A plate overloaded and then half discarded may appear trivial, but 17:27 teaches us to reconsider the moral significance of waste. (1) Someone else farmed it. (2) Water produced it. (3) Energy transported it. (4) Money purchased it. (5) And someone elsewhere may be hungry.

Gratitude therefore appears partly in how carefully we use blessings.

Weddings and social competition

There is nothing wrong with celebrating a marriage beautifully. But when families borrow heavily merely to compete with relatives, prepare enormous quantities of wasted food or spend beyond their means because “people will talk otherwise,” celebration can become tabdhīr.

The Qur’an asks us to distinguish: (1) celebration from exhibition, (2) comfort from extravagance, (3) generosity from competition.

Consumer culture

Modern advertising frequently tells us: Your present possession is inadequate; buy the newer one.

The Qur’an teaches something almost opposite: Value what Allah has already given you.

The challenge is not to reject modern goods but to resist becoming psychologically dependent upon constant acquisition.

Environmental relevance

17:27 also has an important environmental implication. Wasteful consumption requires:

• more extraction,
• more manufacturing,
• more water,
• more energy,
• more transport,
• and ultimately more waste.

Therefore personal extravagance eventually becomes a collective environmental problem. This connects naturally with 30:41, which warns that corruption has appeared on land and sea through what human hands have earned.

But Islam does not command miserliness

This is crucial. Immediately after condemning wastefulness, Allah says in 17:29: “Do not keep your hand chained to your neck, nor extend it completely…”

The first image represents stinginess. The second represents reckless spending.

The Islamic ideal lies between them:

• generosity without extravagance,
• comfort without arrogance,
• saving without miserliness.

A useful test before spending

17:27 can be turned into four questions:

• Do I genuinely need this?
• Can I afford it without neglecting responsibilities?
• Will it produce real benefit?
• Am I buying it for myself—or mainly so other people will be impressed?

That last question can reveal a great deal.

The deeper lesson

The verse is ultimately not about becoming afraid to spend money. It is about learning to see every blessing as an amanah—a trust.

• Money is a trust.
• Food is a trust.
• Water is a trust.
• Natural resources are a trust.
• Even our ability to consume is a trust.

A believer should therefore neither worship wealth nor throw it away carelessly.

The essence of 17:27 can be expressed simply: Wastefulness is not merely losing resources; it is forgetting the Giver of those resources. Gratitude means using Allah’s blessings purposefully, moderately and responsibly—while remembering the rights of others. And when read with 17:26 and 17:29, the Qur’anic economic principle becomes beautifully balanced:

One sentence conclusion: Give what is due, waste nothing, and do not become miserly.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Resources Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity

There are many methods Divinely used to make understanding of Al Qur'an easier for the readers. While many verses are easy to understand straightaway, some verses use metaphors or parables to press home the point. Likewise, sometimes, a few verses are grouped together into a passage to correlate a theme for better understanding. We have shared many such passages, metaphors and parables in our previous posts. 

One such passage is used in Surah Al-Isrāʾ 17:23–39 considered as one of the Qur’an’s most comprehensive passages on personal morality, family responsibility, social justice, economic ethics and intellectual integrity. It begins with Tawḥīd and ends by returning to Tawḥīd, showing that Islamic morality is not detached from faith: our treatment of parents, money, sexuality, human life, contracts, knowledge and even our manner of walking ultimately flows from accountability before Allah.

Maududi makes an especially important observation about its context. He regards these verses as a kind of manifesto of the Prophet’s mission near the close of the Makkan period, setting out the ideological, moral, social, economic and legal principles upon which the emerging Muslim community would later be built in Madinah.

1. 17:23–25 — Tawḥīd must produce goodness toward parents

“Your Lord has decreed that you worship none but Him, and that you show excellence to parents…”

The passage begins with Allah’s greatest right—worship Him alone—and immediately places beside it the rights of parents. Ibn Kathīr notes that the Qur’an repeatedly couples gratitude to Allah with gratitude and kindness toward parents. He explains “do not say uff” as forbidding even the smallest expression of irritation, especially when parents reach old age.

Notice how demanding this becomes when parents grow old. A child who was once helpless was patiently cleaned, fed, carried and comforted; later the roles may reverse. The Qur’an therefore commands not merely financial support but dignified speech, humility and mercy.

Verse 25 then adds that Allah knows what is inside us. Perfect patience may sometimes fail, but sincere people repeatedly return to Him.

Today: In societies where elderly parents may increasingly be treated as inconvenient, the Qur’an says that civilization begins at home. Professional achievement cannot compensate for humiliating one's mother or neglecting one's father.

Please refer to earlier posts for detailed explanation of individual verse mentioned above: Verse 23: Two foundational aspects of Islamic ethics:  Monotheism and filial piety 

2. 17:26–28 — Wealth creates obligations toward others

“Give the relative his due, and the needy and the traveler, and do not squander wastefully.”

The striking word is حَقَّهُ — “his due/right.” The Qur’an does not portray assistance merely as generosity bestowed by a superior upon an inferior. Other people can possess claims upon our wealth.

Ibn Kathīr connects these verses with maintaining kinship after the preceding command concerning parents. Other Tafsīr emphasizes that relatives, the poor and travelers should receive appropriate assistance according to ability.

Please refer to earlier posts for detailed explanation of individual verse mentioned above: Verse 27 One of the Al Qur’an’s strongest condemnations of wastefulness

Verse 28 is exceptionally humane. If we cannot help someone financially, we are told to speak kindly. That means poverty does not remove human dignity. A person may be unable to give money yet still avoid saying: “Go away.” Instead it should be said: “I am sorry I cannot help you now; may Allah provide for you.”

Today: This speaks directly to widening economic inequality. Islam rejects both indifference to poverty and performative charity that humiliates recipients.

Please refer to earlier posts for detailed explanation of individual verse mentioned above: Verse 26: Do not squander your wealth wastefully 

3. 17:27–30 — Neither extravagance nor miserliness

The Qur’an condemns tabdhīr—reckless squandering so severely that squanderers are called “brothers of Satan.” Yet just two verses later it also condemns excessive withholding:

“Do not keep your hand chained to your neck, nor extend it completely…” — 17:29

This is classic Qur’anic balance. Islam neither glorifies uncontrolled consumption nor demands irresponsible self-impoverishment. Maududi sees these commands as part of an economic ethic in which wealth carries responsibilities beyond oneself.

Today: Think of consumer debt, luxury purchased merely for display, food waste, status competition and social-media lifestyles built around constant acquisition.

The Qur’anic question becomes: Do I spend according to need, responsibility and gratitude—or according to ego and comparison?

At the same time, someone with wealth should not use “moderation” as an excuse for stinginess toward family or the needy.

Please refer to earlier posts for detailed explanation of individual verse mentioned above:  Verse 29: Believers!! Do not be Parsimonious 

4. 17:31 — Economic fear must never destroy human life

“Do not kill your children for fear of poverty. We provide for them and for you.”

In pre-Islamic Arabia, fear of poverty could lead to the killing of children. Ibn Kathīr explicitly links the prohibition to Jahiliyyah practices and emphasizes Allah’s compassion toward children. 

The deeper principle is that economic calculation must never make innocent life expendable. It also exposes an ancient human temptation: measuring the value of people according to financial usefulness.

Today: The form of the problem may change, but its logic survives whenever human beings are treated principally as economic burdens: the poor, disabled, elderly, refugees or unwanted dependents.

The verse does not say economic hardship is imaginary. It says poverty does not authorize the destruction of innocent life.

5. 17:32 — Protect sexuality by protecting the road leading to it

وَلَا تَقْرَبُوا الزِّنَىٰ “Do not even approach zina.”

This verse has been explained umpteen number of time by all eminent scholars and exegetes of Al Qur'an. Only Zina / extra marital relations are not only condemned and forbidden - The wording is deliberate. 

Allah does not merely say “do not commit adultery.” He says do not go near it.

Ibn Kathīr explains this as avoiding not only zina itself but also the circumstances and means that lead toward it. This reflects a broader Qur’anic principle: major moral collapse often begins with smaller tolerated steps.

Today: Digital technology has dramatically altered access to sexual imagery, secret communication and relationships outside normal social boundaries. The verse therefore asks us to manage the pathways to temptation, not merely hope for self-control at the final moment.

This is one of the most warning verse / Divine Command for all those who view sex simply as means of pleasure. But in Islam, Islamic sexual morality is not hostility to sexuality. Rather, Islam seeks to protect intimacy, lineage, spouses, children and trust by locating sexuality within moral responsibility.

Please refer to earlier posts for detailed explanation of individual verse mentioned above: Verse 32: Believers! Do not go near ADULTERY [Zināʾ (زِنَاء)] because it is blatant lewdness and a very evil path 

6. 17:33 — Human life is sacred, but even justice must not become vengeance

“Do not take a life which Allah has made sacred except with legal right…”

Then comes an important qualification regarding a murder victim:

“…but let his heir not exceed limits in retaliation.”

Ibn Kathīr explains that the victim’s heirs have recognized legal rights, but they are forbidden from going beyond the actual offender—for example by mutilation or killing people other than the murderer.

This is profound. The Qur’an simultaneously says: The victim must receive justice. but Justice must not turn into uncontrolled revenge.

Today: This principle is desperately important during communal, political and military conflicts. A crime committed by one individual or faction cannot morally transform an entire population into legitimate targets.

Remember: Justice must punish guilt, not identity.

7. 17:34 — Protect the property of those who cannot protect themselves, and keep promises

“Do not approach the orphan’s wealth except in the best manner… and fulfil the covenant, for the covenant will be questioned about.”

An orphan represents someone vulnerable to exploitation because the normal protector—the father—is absent.

Ibn Kathīr explains that guardians may deal with an orphan’s property only in ways that genuinely benefit the orphan. He also interprets “fulfil the covenant” to include agreements and contracts made between people. This transforms trusteeship into moral accountability. You do not own what has merely been entrusted to you.

Today: The principle applies naturally to guardianship, inheritance, charitable funds, public office, corporate fiduciary responsibilities, pensions and money held on behalf of others.

It also speaks to broken contracts, abandoned commitments and promises made casually.

The Qur’an says: إِنَّ الْعَهْدَ كَانَ مَسْئُولًا A promise will be questioned about. That makes reliability a religious virtue.

8. 17:35 — Economic justice begins with honest measurement

“Give full measure when you measure and weigh with a straight balance.”

Ibn Kathīr explains the straight balance as one free from distortion or manipulation and says honest measurement is better both for worldly dealings and the final outcome.

In the marketplace of seventh-century Arabia this concerned weights and measures.

The principle today is much broader. A modern “false scale” can include: concealing product defects, manipulated financial statements, deceptive advertising, false billing, charging for work not performed, tampered digital metrics or selling something substantially different from what was promised.

The technology changed. The moral principle did not. A society cannot sustain trust when every transaction becomes an attempt to outsmart the other person.

9. 17:36 — An extraordinary Qur’anic rule for the information age

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ “Do not follow that of which you have no knowledge.”

Then Allah adds:

“Indeed, hearing, sight and heart—all of these will be questioned.”

Ibn Kathīr reports Ibn ʿAbbās as understanding this to mean: do not say what you do not know. Other early commentators included false accusation and claiming, “I heard,” “I saw,” or “I know,” when one did not.

This may be one of the most strikingly relevant verses in the entire passage.

We live amid: viral rumours, edited videos, AI-generated material, partisan narratives, anonymous messages, conspiracy theories and instant commentary by people who have not verified the facts. Most of the news or information circulating in social media may not be true or partially true. Without authentication, therefore, one must spread to others or talk about it.

17:36 gives an ethical rule that could transform social media: If you do not know, do not pretend to know. And importantly, the Qur’an makes our senses and intellect morally accountable instruments. What we watch matters, what we listen to matters and what conclusions we draw matter.

10. 17:37–39 — End with humility and return everything to Tawḥīd

“Do not walk upon the earth arrogantly. You can neither tear the earth apart nor reach the mountains in height.”

Ibn Kathīr explains this as a prohibition against swaggering, conceit and boastful behaviour characteristic of arrogant people.

The imagery is beautiful: A man may possess billions, may command armies. or may have millions of followers. But he still cannot split the earth by stamping upon it or become taller than the mountains. Remember Human greatness remains very small within creation.

Verse 38 declares these evils hateful to Allah, and verse 39 calls all these teachings:

مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ “part of the wisdom your Lord has revealed to you.”

Then, remarkably, the passage ends where it began: Do not associate another god with Allah.

So the structure is almost circular: Tawḥīd → morality → Tawḥīd.

That teaches that Islamic morality is neither merely social etiquette nor secular ethics with religious decoration. It arises from the conviction: Allah created me, knows me, commands me and will ask me how I lived.

Why this passage can be called a “moral constitution”

Maududi's interpretation is especially useful here. He argues that these commands were announced toward the end of the Makkan stage as foundational principles for the civilization that Islam was about to construct in Madinah—not just private spirituality, but moral, social, economic and legal life.

Look at the breadth of subjects covered: Allah → parents → family → poor → spending → children → sexuality → life → vulnerable property → contracts → commerce → information → humility.

Almost the entire human moral sphere is touched. And there is a striking movement from private character toward public civilization. A corrupt society does not suddenly become corrupt at the governmental level. It begins when:

• children stop respecting parents,
• wealth loses social responsibility, 
• desire loses restraint, 
• life loses sanctity, 
• contracts lose meaning, 
• business loses honesty, 
• information loses truth, 
• and success produces arrogance.

So these verses show us that social reform begins with moral reform.

Their relevance to contemporary life

If we translated the spirit of 17:23–39 into present-day language, it would say:

Worship Allah alone. Care for elderly parents. Do not abandon relatives or the poor. Consume responsibly. Do not allow economics to destroy human dignity. Protect sexual boundaries. Treat life as sacred. Do not exploit the vulnerable. Honour contracts. Conduct business honestly. Do not spread what you cannot verify. And never allow wealth, power or knowledge to make you arrogant.

That is why this passage:

• is far more than a collection of prohibitions. 
• is a vision of the kind of human being from whom a just society can be built.

Perhaps its deepest lesson is this:

Islam does not separate worship from character. The person who bows before Allah must rise from that bow more truthful in business, kinder to parents, more responsible with wealth, more protective of human dignity, more careful with information and less arrogant before people.

That is what makes Al-Isrāʾ 17:23–39 one of the Qur’an’s great charters for personal and social morality.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ. For more passages from Al Qur'an, refer to our exclusive reference page: Why individual verses are formed into passages in Al Qur'an - What do we learn from these

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Why individual verses are formed into passages in Al Qur'an - What do we learn from these

Each verse of Al Qur'an carries a Divine message or commandment for its readers. These verses are generally in simple Arabic language so that every individual, whether rich or poor, literate or illiterate, should receive Divine message and act upon these. Sometimes to induce interest for deep reflections, parables, metaphors or stories are presented to create interest and at the same time making the substance understandable. However, sometimes, the a few verses are grouped together to complete a passage so that one can correlate the passage from previous and following verses that are connected together. We have already grouped verses carrying parable or metaphors in a reference page for easy reference - link given at the end of this post.

This publication is exclusive to individual verses that are grouped together to form a passage because the Qur’an develops ideas in connected layers rather than as isolated statements. One verse may establish a principle, the next explain it, another give an example or warning, and the following verses show its practical consequences. Read together, a passage reveals the full moral argument, emotional tone, historical context, and intended response. 

One of such passages comprises verse 23-39 in Surah Al-Isrāʾ 17:23–39 which looks like a complete moral charter: they move from Tawḥīd to family duties, social responsibility, economic ethics, protection of life, chastity, honesty, knowledge and humility. The caption photo is based on this passage.

In short, individual verses give guidance, but passages show how that guidance fits together into a coherent way of life.

We have already shared a number of passages from various Surahs / chapters of Qur'an, the link to which are shared herein under for those of our readers who want to reflect more on understanding AL Qur'an rather than mere recitation and at best reading the translation.

• Surah 10. Younis (Passage verses 104-107): DO NOT direct acts of worship to deities or objects other than your Creator 
• Surah Al Isra (Passage verses 23-39): Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity
• Surah 30 Ar Rum (Verses 6-7): One of the Qur’an’s most striking passages where World History becomes a Lesson in Faith
• Surah 31 Luqman (Passage verses 12-21): A passage from Al Qur'an (Surah Luqmān) which is a mini curriculum for raising children
• Surah 32 (Passage verses 23-30): How Al Qur'an turns history into a warning for those who reject Divine guidance
• Surah 51 Adh-Dhāriyāt (Passage Verses 15-19): One of the most reflective passages in Al Qur’an that describes people who attain Paradise

In time we will add more passages for the benefit of our readers.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to our exclusive reference pages: 

• Most profound Metaphors and Parables in Al Qur'an (Reference Page)
• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Two verses of the Qur’an present the most concise statements about the balance between hope and accountability

Allah is both Merciful and strict in accountability because perfect mercy without justice would allow oppression and wrongdoing to go unanswered, while justice without mercy would leave no room for repentance, forgiveness or human weakness. Islam therefore teaches a balance: Allah opens the door of tawbah, pardon and hope for anyone who sincerely returns to Him, but He also holds people accountable so that truth, rights and moral responsibility retain meaning. His mercy encourages us not to despair after sin, while His accountability prevents us from becoming careless about sin; together they teach us to live with hope, humility, responsibility and trust in divine justice.

Surah Al-Ḥijr 15:49–50 contains one of the Qur’an’s most concise statements about the balance between hope in Allah and accountability before Allah:

نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ ۝ وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ

“Inform My servants that I am indeed the All-Forgiving, the Most Merciful—and that My punishment is indeed the painful punishment.”

The context

These verses occur at a remarkable point in Surah Al-Ḥijr. Just before them, 15:43–44 warns of Hell, while 15:45–48 describes the righteous entering gardens and springs in peace, security and freedom from resentment. Then comes 15:49–50, almost as a divine summary:

Do not despair because Allah forgives—but do not become careless because accountability is real.

Immediately afterward, from 15:51 onward, the Surah tells of the guests of Ibrāhīm: they bring good news to Abraham but later bring judgment upon the people of Lūṭ. Thus the surrounding narrative itself illustrates the two truths of verses 49–50: mercy and accountability. However, there is no need to restrict these verses to one particular historical incident; their wording addresses Allah's servants generally.

Why does Allah put mercy first?

Notice the extraordinary wording:

أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ “I—I am the Forgiving, the Merciful.”

Allah identifies Himself by forgiveness and mercy. Al-Ṭabarī explains that Allah forgives the sins of those who repent and return to Him, covering their sins rather than disgracing and punishing them for what they have sincerely repented from.

This means the door back to Allah remains open. A person may have lied, cheated, betrayed, neglected prayer or lived badly for years, but sincere tawbah is not meaningless. The Qur’an does not want the sinner to conclude: “I have gone too far; there is no point returning.” For despair itself is spiritually destructive.

But why immediately mention punishment?

Because mercy can also be misunderstood. Someone may say: “Allah is Merciful, so it does not really matter what I do.” But verse 50 destroys that illusion:

وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ “And My punishment is indeed the painful punishment.”

That is Allah's mercy is enormous, but it is not permission to deliberately persist in injustice while assuming forgiveness is guaranteed.

So these two verses close two dangerous doors:

• Despair: “Allah will never forgive me.”
• Complacency: “Allah will forgive me anyway, so I need not change.”

Islam allows neither.

Ibn Kathīr and al-Qurṭubī: two wings of faith

Ibn Kathīr cites these verses when explaining the balance between encouragement and warning. Al-Qurṭubī expresses the principle beautifully: hope and fear are like two wings that keep a believer travelling properly toward Allah. If either disappears completely, spiritual balance is lost.

The Prophet ﷺ expressed essentially the same balance. Abu Hurayrah reported that he said that if the believer fully comprehended Allah's punishment, he would feel tremendous fear, while if the unbeliever fully comprehended Allah's mercy, he would never despair of it. This is Sahih Muslim 2755.

So a healthy believer lives between: رَجَاء — rajāʾ: hope, and خَوْف — khawf: fear/accountability.

What does this have to do with truth today?

Strictly speaking, 15:49–50 is not directly a verse about truth-telling. It is about Allah's forgiveness and punishment. But its moral principle has enormous consequences for how we deal with truth.

Why do people conceal truth? Often because admitting truth is costly.

• A businessman discovers he has cheated someone. Admitting it costs money.
• A politician knows his own party has acted wrongly. Admitting it costs popularity.
• A family member knows he falsely accused someone. Correcting himself costs pride.
• Someone forwards a damaging allegation and later discovers it was false. Deleting it is easy; publicly acknowledging the mistake is embarrassing.

Here 15:49 gives courage: Tell the truth, admit the wrong and return to Allah—He is Al-Ghafūr, Al-Raḥīm.

And 15:50 gives the warning: Do not knowingly continue the falsehood simply because correcting it is inconvenient—accountability is real.

Thus these two verses create a moral environment in which truth can survive. The greatest obstacle to repentance is often pride. Imagine someone has maintained a lie for ten years. Eventually evidence proves him wrong. He now faces two choices.

• He can admit: “I was wrong. Forgive me.”
• Or he can manufacture another lie to protect the first one.

Why does the second happen so frequently? Because people fear human humiliation more than divine accountability. 15:49–50 reverses that priority.

Allah says, in effect: If you return sincerely, there is forgiveness. But if you knowingly persist in wrongdoing, do not mistake My mercy for indifference.

That is tremendously liberating. It means admitting truth is not defeat. Sometimes admitting: “I was wrong” is one of the greatest spiritual victories of a person's life.

A particularly important lesson for our time

Modern society sometimes swings between two extremes.

• One extreme says: “Do whatever you want; nobody should judge anything.”
• The other says: “Once someone has done wrong, condemn him forever.”

The Qur’an accepts neither.

• 15:50 says: Wrong really is wrong.
• 15:49 says: But the wrongdoer can return.
• That is a remarkably humane moral system.

There is accountability without hopelessness and mercy without moral relativism.

How should we live these verses?

The verses teach both personal accountability and hope of rehabilitation.

• When we sin, do not hide from Allah—return to Him.
• When we discover that something we said was false, correct it.
• When we have taken someone's right, restore it.
• When our ego tells us to continue defending a wrong position merely to save face, remember that Allah knows the truth already.
• And when another person sincerely repents, we should not permanently imprison him inside his past.

The deepest message

Perhaps the most beautiful feature of these two verses is that Allah tells the Prophet ﷺ:

1. “Inform My servants…” He wants His servants to know both things about Him.
2. Not merely: “I punish.”
3. And not merely: “I forgive.”

But:

• I am infinitely merciful—therefore never despair.
• I am perfectly just—therefore never become complacent.

For a world in which truth is often sacrificed to profit, reputation, ideology and convenience, 15:49–50 gives us a powerful moral formula:

Have enough hope in Allah's mercy to admit the truth when you are wrong, and enough awareness of accountability never to knowingly persist in falsehood.

That balance between mercy and responsibility is one of the foundations of genuine moral courage. We should therefor all ways seek mercy of Allah for He is Ghafoor and Rahim. Admitting one's fault now and seeking Divine forgiveness is the best option while we still live - if we do not and continue to lie and sin, then the severe accountability will be unsustainable.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to our reference page Selected verses from Sürah 15 Al Hijr  for more selected verses from this surah already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More