How to interpret Al Qur'an - Surah Āl ‘Imrān 3:7 explains

Al Qur'an, the fourth Divinely revealed Scripture, is in easy to understand Arabic language which aids its readers to grasp the core foundational meaning of its verses. While its interpretation is mostly easy to understand, there are some verses that need deep reflection, connecting a "difficult" verse with its context and linked verses to understand the true meaning. But what to do when one encounters a difficult verse which is rather difficult to understand - Qur'an itself explains.

Surah Āl ‘Imrān 3:7 is one of the Qur’an’s most important verses about how the Qur’an itself should be interpreted. Its message is not that parts of the Qur’an are unintelligible; rather, it distinguishes between teachings stated in direct, decisive language and passages dealing with realities or expressions that require greater care. It also warns that a person’s intention matters when approaching difficult scripture.

THE QUR'AN SAYS

The verse — Āl ‘Imrān 3:7

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

Translation: Allah has revealed the Book. Some of its verses are muḥkamāt—clear and foundational—and others are mutashābihāt. Those whose hearts incline toward deviation pursue the ambiguous passages seeking discord and arbitrary interpretation, whereas those firmly grounded in knowledge say, “We believe in it; all of it is from our Lord.”

The context?

The opening verses of Surah Āl ‘Imrān establish several foundations before reaching 3:7:

3:2: Allah alone is God.

3:3: He revealed the Qur’an and previously revealed the Torah and Gospel.

3:4: Revelation is guidance and a criterion between truth and falsehood.

3:5–6: Allah's knowledge and creative authority are absolute.

3:7: Therefore, revelation must be approached correctly.

Immediately afterward, 3:8–9 gives the prayer of people of knowledge:

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا “Our Lord, do not let our hearts deviate after You have guided us…”

That is significant. Verse 7 is not merely teaching a technical method of tafsir—it is warning that misinterpretation can begin with a distorted intention of the heart. Maududi likewise reads 3:7–9 as a connected passage: the knowledgeable recognize the limits of interpretation and then pray for steadfastness.

There are early reports connecting this section of Āl ‘Imrān with theological disputes involving Christians, particularly the Christian delegation from Najran and questions concerning Jesus. Ibn Kathir reports the tradition that substantial parts of the surah addressed their claims about Christ. Maududi, however, cautions against assuming that the entire opening section was revealed only on that occasion and argues that some portions likely predate the delegation.

So the safest conclusion is that the verse has a universal interpretive principle, even though debates with the People of the Book form part of the wider background of the surah.

Why is 3:7 itself considered a complex verse?

Ironically, a verse explaining difficult verses itself contains several interpretive questions:

1.    The first is the distinction between muḥkamāt and mutashābihāt

• Muḥkam (مُحْكَم) means firm, decisive, established or clear. 
• These verses form: هُنَّ أُمُّ الْكِتَابِ “the foundation of the Book.”
• Examples include fundamental teachings such as the oneness of Allah, moral responsibility, prayer, justice, prohibition of wrongdoing and accountability before God.

Mutashābih (مُتَشَابِه) literally carries the idea of things resembling one another, making the intended implication less immediately obvious. It can include passages concerning realities beyond ordinary human experience, figurative imagery, divine attributes, resurrection, Paradise and Hell, and expressions capable of more than one linguistic understanding. Ibn Kathir therefore says that when an ambiguous passage is encountered, it should be understood through the clear passages rather than used to overturn them.

That principle can be summarized: The clear explains the difficult; the difficult must never be used to cancel the clear.

2.    The second complexity: what does ta’wīl mean?

• The verse says: وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ “No one knows its ta’wīl except Allah…”
• The word ta’wīl can carry different senses depending upon context. It can mean interpretation or explanation. But it can also mean the ultimate reality or final fulfillment of something.

Ibn Kathir explicitly discusses both meanings. If ta’wīl means the ultimate reality of things—such as exactly how realities of the unseen will be—then only Allah possesses that knowledge. If it means understanding or explaining language, knowledgeable scholars can understand much of it, while still not knowing its ultimate unseen reality.

This distinction resolves much apparent difficulty.

For example, we understand what the Qur’an means when it speaks about the Resurrection—but we do not know exactly what experiencing resurrection will be like.

We understand the concept of Paradise—but its ultimate reality exceeds human experience.

3.    The famous grammatical pause

There is another fascinating issue.

• Should we read: 
• وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ “No one knows its ultimate interpretation except Allah.” [Stop]
• Then begin: وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ “And those firmly grounded in knowledge say, ‘We believe in it.’”
• Or should the thought be connected: “…none knows its interpretation except Allah and those firmly grounded in knowledge…”

Both understandings have existed among early scholars. Ibn Kathir records reports supporting both approaches and explains that much depends upon what ta’wīl is understood to mean.

That is partly why 3:7 itself became one of the great verses studied in uṣūl al-tafsīr—the principles of Qur’anic interpretation.

CLASSICAL TAFSIR

Ibn Kathir says let the clear govern the unclear for his central principle is straightforward.

• When a verse admits several possible readings, take the interpretation consistent with the Qur’an’s muḥkam teachings.
• He warns against doing the opposite—starting with an obscure expression and then using it to override dozens of explicit verses.
• He gives the theological example of taking descriptions of Jesus such as “a Word” from Allah while ignoring the clear Qur’anic statements identifying Jesus as a servant and messenger of Allah.

Thus Ibn Kathir's method is: Ambiguous verse → return to clear verse → interpret consistently.

A powerful Prophetic warning: Ibn Kathir also cites the hadith of ‘Ā’ishah in which the Prophet ﷺ recited this verse and warned that when people deliberately pursue ambiguous passages in this manner, believers should be cautious of their approach.

Notice that the Qur’an does not condemn asking questions.

• It condemns: ابْتِغَاءَ الْفِتْنَةِ seeking confusion or discord.
• There is therefore a tremendous difference between:
• “I don't understand this verse; please help me understand it,” or
• “I have already decided what I want to prove; now I will search for a verse that can be made to support me.”
• Verse 3:7 warns primarily against the second attitude.

SCHOLARS EXPLAIN

1. Maududi: The purpose of revelation must remain central

Maududi explains muḥkamāt as the clear teachings that fulfill the fundamental purpose for which the Qur’an was revealed. The less immediately obvious passages must therefore be interpreted consistently with those foundations rather than becoming independent sources for speculative doctrines.

This is a very practical principle. The Qur’an came principally to answer questions such as:

Who is God?

Why are we here?

How should we live?

What is right and wrong?

What happens after death?

It was not revealed primarily to satisfy every speculative question humans might construct.

2.    Yusuf Ali: profound realities require human language

Yusuf Ali emphasizes another dimension. Some realities addressed by revelation are so profound that ordinary human language cannot completely encompass them. Therefore, symbolic, metaphorical and analogical language becomes necessary.

He warns against becoming dogmatic about the detailed meaning of such passages when the ultimate reality belongs to Allah's knowledge. This is especially relevant to passages describing realities beyond our experience. 

Words can point us toward the reality without making our human mental image identical to the reality itself.

3.    Ghamidi: mutashābih does not necessarily mean meaningless or incomprehensible

Ghamidi makes an important distinction. He argues that the verse does not say that the meaning of the mutashābihāt is entirely unknowable. Rather, their ultimate reality may be known only to Allah.

For example, when the Qur’an describes realities of the Hereafter, we can understand what the words communicate, yet the actual reality to which those words point remains beyond our present experience. He therefore places considerable emphasis on understanding ta’wīl here as the ultimate reality or manifestation rather than simply “dictionary meaning.”

That is a useful modern clarification.

So why did Allah include mutashābihāt at all?

Because not everything revelation speaks about belongs to the physical world accessible to our senses.

How can realities such as:

Allah's nature,

angels,

the soul,

resurrection,

Paradise,

Hell,

eternity,

the Day of Judgment

be described completely using vocabulary developed for everyday earthly experience?

Revelation therefore gives us enough understanding for guidance without claiming that our minds encompass the reality itself. This is not a defect of revelation; it reflects the limitation of human experience.

REFLECTION FOR TODAY

Thus, 3:7 is even more visibly relevant in our information age because it warns against something we encounter constantly: selective quotation. And this is actually happens more often than not. Non Muslims often take one line from a speech and misrepresent an entire speaker. 

• Today someone can search electronically through thousands of Qur’anic verses and find a phrase supporting almost any preconceived argument if its surrounding verses, Arabic usage, Sunnah and broader Qur’anic teaching are ignored.
• Social media has intensified this tendency enormously.
• A screenshot containing half a verse may travel to millions of people while its context never accompanies it.

Verse 3:7 effectively warned against this mentality fourteen centuries ago.

A practical rule for us

Whenever we encounter a difficult Qur’anic verse, we should ask:

1. What do the verses immediately before and after it say?

2. Is there a clearer Qur’anic verse dealing with the same subject?

3. How did the Prophet ﷺ and his Companions understand the issue?

4. What does the Arabic expression actually permit?

5. How did reliable classical commentators understand it?

6. Am I searching for truth—or searching for confirmation of something I already want to believe? (That last question may actually be the heart of 3:7.)

The Qur’an does not merely distinguish between two kinds of verses. It distinguishes between two kinds of readers:

• One reader approaches revelation wanting guidance.
• The other approaches revelation wanting ammunition for a position already chosen.
• The first says: آمَنَّا بِهِ كُلٌّ مِنْ عِندِ رَبِّنَا “We believe in it; all of it is from our Lord.”
• The second hunts for ambiguity: ابْتِغَاءَ الْفِتْنَةِ “seeking discord.”

The deeper lesson of 3:7

Surah Āl ‘Imrān 3:7 teaches intellectual humility. The Qur’an contains clear foundational guidance and also passages whose full reality requires deeper knowledge or lies beyond human perception. A sincere reader interprets what is difficult through what Allah has made clear, whereas a prejudiced reader isolates difficult passages to manufacture confusion or justify a predetermined belief. True scholarship therefore does not mean claiming to know everything—it means knowing what is clear, carefully investigating what is difficult, and humbly admitting where human knowledge ends.

And this gives us a beautiful formula for Qur’anic study:

Clear verses establish our faith → difficult verses deepen our reflection → scholarship guides our understanding → humility protects us from speculation.

An effort has been made as to how to interpret the Qur'an. However caution must be exercised when interpreting a difficult verse for it requires complete understanding of Arabic language, the ability to correlate two more more verses on the same subject and the context in which these were revealed. If one is not confident or educationally not sound of theology, one may clarify one's doubt from imams and scholar of repute and impartiality.

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 Surah 3. Al-i'Imran (The Family of Imran) 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 |

Sources & Further Reading

Qur'an: 3:7

Ibn Kathir: Tafsir  | 1 | 2 |

Maududi: Tafhim al-Qur'an, commentary on 3:7 | 1 |

Ask Ghamidi

Mustafa Khattab

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.
• This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection about Islam. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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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Surah Al-Furqān 25:45 explains the deeper meaning of the moving shadow as a sign

The Qur’an is, above all, guidance for all mankind—showing humanity how to know its Creator, distinguish truth from falsehood, and live with faith, justice, mercy and responsibility. Yet its guidance is not exhausted by a superficial reading. Again and again, the Qur’an invites people to reflect, ponder and use reason. For those who approach its verses thoughtfully, its words unfold layers of divine wisdom about human nature, morality, history, creation and the purpose of life. Thus, the Qur’an is not merely a book to be recited; it is a book to be understood, contemplated and lived, with deeper reflection continually revealing lessons that shape both the mind and the heart.

For those seeking deeper meaning of Divine wisdom, Surah Al-Furqān 25:45 draws their attention to the simple but profound phenomenon of the moving shadow as a sign of Allah’s power and order in creation. The shadow lengthens, shortens, and changes direction according to the Sun, showing that even ordinary natural events follow precise laws and patterns. The verse invites us not merely to see nature, but to reflect on it: what seems commonplace is actually part of a finely ordered universe. Scientifically, the changing shadow corresponds to the Sun’s apparent movement across the sky due to Earth’s rotation, but the verse’s deeper purpose is spiritual—to awaken wonder, observation, humility, and recognition of the Creator behind the order of creation.

Let us try to explain the wisdom behind this single verse which could be understood more with a scientific mind or are the students of physics or are those lucky ones who try to reflect deeply on every verse of Qur'an to ponder over Divine wisdom.

THE QUR'AN SAYS

Actual verse (Surah Al-Furqān 25:45). The verse says:

أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ ٱلظِّلَّ وَلَوْ شَآءَ لَجَعَلَهُۥ سَاكِنًا ثُمَّ جَعَلْنَا ٱلشَّمْسَ عَلَيْهِ دَلِيلًا

“Have you not seen how your Lord extends the shadow? Had He willed, He could have made it stationary. Then We made the sun its guide.” — Al-Furqān 25:45

This verse becomes even clearer when read with the next verse:

ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا “Then We withdraw it towards Us, a gradual withdrawal.” — 25:46

The Qur’an is asking us to stop before an everyday phenomenon most people scarcely notice: a shadow is never random. Its position, direction and length are governed by the position of the Sun.

What does the verse mean? - CLASSICAL TAFSIR

Classical commentators understood the verse primarily as a sign of Allah's creative power and ordering of nature, rather than as a technical astronomy lesson. Ibn Kathīr records the explanation of Ibn Abbas and several early authorities that the “extended shadow” particularly refers to the broad shade between dawn and sunrise. As sunlight rises, that shade is progressively withdrawn. He explains “We made the sun its guide” to mean that the Sun reveals and determines the shadow: the phenomenon becomes perceptible through the contrast between light and shade.

This is part of a larger sequence in 25:45–49 where the Qur’an directs attention away from argument and toward observable creation: shadow and sunlight, night and sleep, day and activity, winds, clouds and life-giving rain. The argument is essentially:

The Striking Scientific relevance

Look carefully at the ordinary world. Its regularity itself is extraordinary. Modern physics and astronomy explain precisely why a shadow behaves as the verse describes.

• A shadow is determined by three things: light source → obstructing object → receiving surface.
• With the Sun as the light source, the direction and length of a terrestrial shadow depend directly on the Sun's apparent position in the sky.
• If a vertical object has height h, and the Sun's elevation above the horizon is α, its approximate shadow length is: L=h/tan(α)
• So:
• when the Sun is low, the shadow is long;
• as the Sun rises, the shadow gradually shortens;
• near local solar noon it reaches its daily minimum;
• as the Sun descends, the shadow lengthens again.
• This makes the expression: “We made the Sun its guide”
• Remarkably apt from an observational standpoint. Knowing the Sun's position tells you where the shadow will be; observing the shadow can conversely tell you something about the Sun's position.
• That principle is exactly what underlies a sundial.

But what makes the shadow move?

The Sun appears to travel across the sky from east to west. Modern astronomy tells us that this daily apparent movement results mainly from Earth rotating on its axis. NASA describes Earth's rotation as producing the approximately 24-hour solar day and explains that the Sun's changing position in our sky is related to Earth's rotation, revolution and axial tilt.

Therefore there is a beautiful chain:

Earth rotates

↓

Sun's apparent position changes

↓

angle of sunlight changes

↓

shadow changes direction and length

↓

shadow is gradually extended and withdrawn

That is exactly the kind of observable phenomenon 25:45–46 asks the reader to contemplate.

Does “If He willed, He could have made it stationary” refer to Earth's rotation?

This requires some care. 

• It is tempting to say, “The Qur’an is explicitly talking about Earth's rotation.” That goes further than the text itself.
• Classical scholars did not interpret the verse as a technical declaration that Earth rotates. They understood سَاكِنًا — sākinan as fixed, unmoving or permanent: Allah could have made the condition of shade remain unchanged.

Modern astronomy helps us understand one physical mechanism responsible for changing shadows—Earth's rotation—but the Qur’an does not explicitly say here, “Earth rotates.” 

So the stronger and more intellectually responsible formulation is:

The verse is fully compatible with the astronomical mechanism discovered through science, while its primary purpose is theological and reflective rather than to teach celestial mechanics.

That distinction is important when discussing the Qur’an with scientifically minded non-Muslims.

There is another fascinating scientific detail

The shadow does not suddenly jump from long to short. Rather, its position changes continuously and progressively.

Verse 46 says: قَبْضًا يَسِيرًا — qabḍan yasīrā meaning approximately a gentle/gradual withdrawal.

Ibn Kathīr cites the early explanation “little by little.” That is exactly what observation shows. Because Earth's rotation is continuous, the Sun's apparent angular position changes continuously and consequently the geometry of the shadow changes continuously.

NASA similarly explains that Earth's rotation causes the Sun's daily apparent movement across the sky.

Shadows also allowed humans to measure the world

This simple phenomenon became extraordinarily important scientifically. By studying the Sun and shadows, humans learned to determine:

• time of day, through sundials;
• direction, including the solar meridian;
• solar altitude, from shadow length;
• seasonal changes, from changing solar paths;
• and even aspects of Earth's geometry.

So when the Qur’an says: “We made the Sun a guide to it” there is a profound observational truth embedded in that wording: a shadow contains information about its source of illumination.

A deeper reflection

There is something beautiful about Allah choosing a shadow as an āyah (sign). A shadow has no independent existence. It changes because something greater than itself—the source of light—changes its relationship to it.

We usually notice the Sun. But the Qur’an asks us to notice what the Sun does.

Morning comes. Shadows stretch enormously across the ground. They shrink almost imperceptibly. At noon they gather close to objects. In the afternoon they begin extending in the opposite direction.

And this happens every day with mathematical regularity while most human beings walk through it without thinking. That is precisely the Qur’anic method of awakening consciousness: أَلَمْ تَرَ — “Have you not seen?”

The phenomenon was always before your eyes. The Qur’an simply asks you to look again.

The scientific lesson and spiritual lesson meet

Science answers: How does the shadow move? Earth rotates; the Sun's apparent altitude and azimuth change; therefore the direction and length of shadows change predictably.

The Qur’an asks a different question: Why do you pass through such an exquisitely ordered world without reflecting upon the One who established its order?

Thus I would summarize 25:45–46 as:

The moving shadow is not presented as a scientific miracle to replace astronomy; it is presented as an invitation to astronomy-like observation. Look carefully at a familiar phenomenon, discover the extraordinary order behind it, and allow knowledge of creation to lead you toward reflection upon the Creator.

This makes Al-Furqān 25:45–46 particularly valuable when speaking with a scientifically minded non-Muslim: the Qur’an is not asking the person to stop questioning nature, but to begin observing it more deeply. Although Qur'an is not a science book, yet it leave footprints that science later discovered to be true and relevant to our times. This is the Divine wisdom many of us are unaware of.

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 Sūrah 25. Al-Furqān " اَلْفُرْقَانْ‎ " (The Criterion), 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 |

Sources & Further Reading

Qur'an: 29:19–20

Ibn Kathir

NASA Reference System | 2 |

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.
• This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection about Islam. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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

Surah Al-Isrāʾ 17:23–39 and the Ten Commandments

We have recently published the explanation and interpretation a passage covering verses 23-39 of Surah al-Isrāʾ 17:23–39. This passage is 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.

Many scholars find a a striking thematic resemblance of the passage of Surah al-Isrāʾ 17:23–39 to the Ten Commandments of the Old Testament. The Qur’anic passage is not simply a repetition of the Decalogue, but it develops many of the same foundational principles into a broader ethical code. Today through this post, we will share the scholarly explanation of the correlation they find with the famous Ten Commandments of the Old Testament, especially Exodus 20:1–17 and Deuteronomy 5:6–21

THE QUR'ANIC CORRELATION

The following explanation should be read with our earlier post: "Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity" for better understanding and correlation.

1.    Quranic Verse 23

• Qur’an: “Do not worship except Him.”
• Ten Commandments: “You shall have no other gods before Me.” — Exodus 20:3
• Relationship: Both begin morality with exclusive devotion to the One God.

2.    Quranic Verse 24

• Qur’an: Be excellent to parents; do not even say ‘uff’ to them
• Ten Commandments: “Honor your father and your mother.” — Exodus 20:12
• Relationship: One of the clearest parallels. The Qur’an expands the command by describing tenderness, humility and prayer for parents.

3.    Quranic Verse 31

• Qur’an: Do not kill your children for fear of poverty
• Ten Commandments: “You shall not murder.” — Exodus 20:13
• Relationship: The Qur’an applies the sanctity of life specifically to infanticide and economic fear.

4.    Quranic Verse 32

• Qur’an: “Do not approach zina.”
• Ten Commandments: “You shall not commit adultery.” — Exodus 20:14
• Relationship: Both protect sexual morality and the family. The Qur’an goes further by prohibiting even the paths leading toward illicit sexual relations.

5.    Quranic Verse 33

• Qur’an: Do not kill the life Allah has made sacred except with right
• Ten Commandments: “You shall not murder.” — Exodus 20:13
• Relationship: A direct ethical parallel concerning the sanctity of human life.

6.    Quranic Verse 34

• Qur’an: Do not approach the orphan's property except in the best manner
• Ten Commandments: “You shall not steal.” — Exodus 20:15
• Relationship: The Qur’an particularly protects the property of the vulnerable.

7.    Quranic Verse 34

• Qur’an: Fulfil your commitments
• Ten Commandments: Moral spirit behind the covenant commandments
• Relationship: Not an exact Decalogue command, but closely connected to faithfulness, honesty and responsibility.

8.    Quranic Verse 35

• Qur’an: Give full measure and weigh with an even balance
• Ten Commandments: “You shall not steal.”
• Relationship: Dishonest measurement is effectively a form of theft; the Qur’an explicitly extends property ethics into commerce.

9.    Quranic Verse 36

• Qur’an: Do not pursue that of which you have no knowledge
• Ten Commandments: “You shall not bear false witness.” — Exodus 20:16
• Relationship: Closely related to truthfulness: do not make claims, accusations or testimony without knowledge.

10.   Quranic Verse 37

• Qur’an: Do not walk arrogantly upon the earth
• Ten Commandments: No direct equivalent
• Relationship: The Qur’an adds an inner moral dimension: pride itself corrupts human conduct.

11.   Quranic Verse 26-29

• Qur’an: Give relatives, the poor and traveler their rights; avoid miserliness and extravagance
• Ten Commandments: No direct equivalent
• Relationship: A major Qur’anic expansion: morality includes social responsibility toward the needy.

Where the parallels are strongest

Four commandments are particularly obvious.

• First: Worship God alone.
• The Decalogue begins: “You shall have no other gods before Me.” — Exodus 20:3
• The Qur’anic passage begins similarly: وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ “Your Lord has decreed that you worship none but Him.” — Qur’an 17:23
• Both traditions therefore establish a crucial principle: moral life begins with recognizing the sovereignty of the One God.
• Second: Honour your parents
• The Fifth Commandment says: “Honor your father and your mother.” — Exodus 20:12
• The Qur’an not only repeats the principle but gives it emotional depth:
• “Do not say to them even ‘uff,’ nor repel them, but speak to them a noble word.” — 17:23
• Then: “Lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they raised me when I was small.’” — 17:24
• So the Qur’an turns “honour your parents” into a whole philosophy of care for ageing parents.
• Third: Do not murder
• The Old Testament commands: “You shall not murder.” — Exodus 20:13
• Surah al-Isrāʾ gives the same principle:
• “Do not take a life which Allah has made sacred, except with legal right.” — 17:33
• But immediately before it comes another powerful application: “Do not kill your children for fear of poverty.” — 17:31
• The Qur’an therefore links the general sanctity of life with a very specific social evil: killing children because of economic anxiety.
• Fourth: Sexual morality
• The Decalogue states: “You shall not commit adultery.” — Exodus 20:14
• The Qur’an says: وَلَا تَقْرَبُوا الزِّنَىٰ “Do not even approach zina.” — 17:32
• The wording is significant. It does not merely say do not commit adultery; it says do not approach it. Thus Islamic ethics concerns not merely the final act, but also behaviours and circumstances that may lead toward sexual immorality.

Other derived similarities

• Theft becomes a broader economic ethic
• The Ten Commandments say: “You shall not steal.” — Exodus 20:15
• Al Qur'an Surah 17 expands the principle in several directions:
• 17:26 — Give relatives, the needy and traveler their due.
• 17:29 — Neither be miserly nor recklessly extravagant.
• 17:34 — Do not misuse an orphan's property.
• 17:35 — Give full measure and weigh accurately.
• Thus the Qur’anic concept goes beyond simply “do not take what belongs to another.”
• It asks:
• Are you giving people what belongs to them?
• Are you exploiting vulnerable people?
• Are you cheating customers?
• Are you using wealth responsibly?
• That is an important development of the same underlying ethical principle.
• False witness and intellectual honesty
• The Ninth Commandment says: “You shall not bear false witness against your neighbour.” — Exodus 20:16
• The Qur’an gives a broader principle: “Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart—each of these will be questioned.” — 17:36
• This can encompass false testimony, rumours, accusations, misinformation and irresponsible claims.
• In the modern world this verse has extraordinary relevance to social media, fake news, character assassination and forwarding information without verification.

Important differences

The correspondence is significant, but it is not exact. 

• Two of the Ten Commandments do not have direct counterparts in this particular Qur’anic passage: the command concerning the Sabbath and the prohibition against taking God's name in vain.
• Likewise, Surah 17 contains several important teachings absent from the Ten Commandments themselves: responsibility toward the poor and traveler, protection of orphan property, prohibition of extravagance, honest weights and measures, intellectual responsibility, and condemnation of arrogance.

End Note

So we should not say that 17:23–39 is simply the Qur’anic Ten Commandments. Rather, it belongs to the same tradition of Abrahamic moral monotheism, while developing that ethical framework in its own distinctive way.

A particularly interesting Qur’anic conclusion

After giving these commands in 17:23-39, Allah says: “All of this is among the wisdom your Lord has revealed to you.” — 17:39

That is significant. These are not presented merely as disconnected prohibitions. They constitute ḥikmah — wisdom.

The passage (17:23-39) begins with: Your relationship with God: Do not worship anyone besides Him. It then moves to: 

• Your family: Honour your parents.
• Your society: Care for the poor and vulnerable.
• Human life: Do not kill.
• Sexual morality: Do not approach zina.
• Economic justice: Do not misuse wealth or cheat.
• Truth and knowledge: Do not speak without knowledge.
• And finally: Your own character: Do not walk arrogantly upon the earth.

The larger message

Seen alongside the Ten Commandments, Al-Isrāʾ 17:23–39 shows the remarkable continuity of the prophetic moral tradition: worship One God, honour parents, protect life, preserve sexual morality, respect property, speak truthfully and live responsibly.

But the Qur’an develops these principles into something even broader:

Tawḥīd → family responsibility → social compassion → sanctity of life → sexual integrity → economic justice → intellectual honesty → humility.

That makes 17:23–39 one of the strongest Qur’anic passages to show a Jewish or Christian reader, because it demonstrates that Islam does not present itself as an entirely disconnected religion; it presents itself as a continuation and restoration of the same fundamental call to One God and righteous living taught by the earlier prophets.

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.

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.

Disclaimer: This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection about Islam. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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.

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Surah Al-Mulk 67:3–4 Explained: “Look Again” at Creation

Surah Al-Mulk 67:3–4 contains one of the Qur’an’s most powerful invitations to observe, question and reflect upon creation. After declaring that Allah created death and life as a test (67:2), the Qur’an directs our attention toward the heavens and asks us to examine them carefully: “Look again: do you see any flaw?” Then comes an even more striking command: look again and again.

The passage is therefore about much more than the beauty of the night sky. It teaches a Qur’anic method of reflection: observe creation, examine it repeatedly, recognize its order and harmony, and allow that observation to lead toward humility before its Creator.

The Qur’an does not tell the reader simply to accept the claim that creation possesses order. It challenges the human eye and mind to investigate. Yet the conclusion of the passage is equally important: after repeated examination, it is not creation that becomes exhausted—it is the observer whose sight returns “humbled and weary.”

For believers today, Surah Al-Mulk 67:3–4 therefore brings together faith, observation, reason and humility. Modern science can greatly expand what we are able to observe, but the deeper Qur’anic question remains: What should our growing knowledge of creation teach us about the Creator—and about ourselves?

Let us analyze this passage and see how man is asked to ponder over the infallibility of the Divine creations and why man is being asked to ponder over it.

THE QUR'AN SAYS (The Passage)

Verse 67:3

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِن تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ

“He is the One who created seven heavens, one above another. You will not see any inconsistency in the creation of the Most Merciful. Look again: do you see any flaw?”

Verse 67:4

ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ

“Then look again and again. Your sight will return to you humbled and exhausted.”

Key Arabic Words in Al-Mulk 67:3–4

• Tafāwut (تفاوت) means disharmony, disproportion or inconsistency. 
• Fuṭūr (فطور) means cracks, breaks, gaps or defects. 
• Khāsi’an (خاسئًا) conveys returning defeated or humbled, 
• Hasīr (حسير) means tired or exhausted. 

The picture is striking: human beings are challenged to scrutinize creation as carefully as they wish, yet ultimately their vision returns humbled before its order.

Context within Surah al-Mulk

The opening passage develops a connected argument:

67:1 — Allah possesses absolute sovereignty.

67:2 — Human life is a moral test.

67:3–4 — The universe displays deliberate order and perfection.

67:5 — The heavens are adorned with stars.

67:6 onward — Human beings are therefore accountable for rejecting their Creator.

So the argument is essentially: Sovereign Creator → purposeful creation → observable order → human accountability.

The Qur’an does not demand blind belief here. Remarkably, it tells the sceptical human mind:

• فَارْجِعِ الْبَصَرَ “Look again.”, and then
• ثُمَّ ارْجِعِ الْبَصَرَ “Then look again.”

That is Faith is being accompanied by reflection and repeated examination.

CLASSICAL TAFSIR

1.    Ibn Kathir explains that Allah's creation contains neither contradiction nor disorder: its parts fit together with extraordinary harmony. The command to look repeatedly is a challenge—search the heavens for defects, fissures or irregularities. After repeated inspection, the observer finds no flaw and ultimately returns unable to fault Allah's creation.

2.    Al-Tabari similarly understands Tafāwut as disagreement or inconsistency within creation. Everything functions according to the order Allah has assigned to it. The human observer is challenged to identify a defect but is unable to do so.

3.    Al-Qurtubi draws attention to the rhetorical power of repeated looking. It is not that one quick glance is enough; the person is told to investigate repeatedly. The more carefully creation is examined, the stronger the recognition of its coherence becomes.

SCHOLARS EXPLAIN

1.    Maududi treats these verses as a powerful appeal to human reason. Look at the enormous universe—its countless objects, forces and systems—and yet there is an extraordinary overall order. He argues that such harmony points toward one sovereign authority governing creation, rather than competing independent gods.

This connects the verses directly to Tawḥīd. If the universe operated under rival divine authorities, one would expect conflict and disorder. Instead, the Qur’an points to unity of law and order as a sign of the unity of the Creator.

This idea echoes: “Had there been in the heavens and earth gods besides Allah, both would surely have fallen into disorder.” -  Qur'an 21:22

2.    Yusuf Ali draws attention to the intellectual humility produced by contemplation. Human sight may travel extraordinarily far, but eventually it reaches its limits. The universe does not become less impressive through examination; rather, the deeper one looks, the more profound its order appears.

The expression “your sight will return humbled” therefore carries a spiritual message. Human intellect is valuable, but it should not lead to arrogance.

3.    Ghamidi's approach similarly emphasizes the observable order of the heavens as evidence placed before human reason. The Qur'an repeatedly invites people to recognize one true God through the signs embedded within creation. The point is not simply to admire the sky aesthetically, but to move from:

Observation → reflection → recognition of the Creator → accountability before Him.

A remarkable feature: the Qur'an says “look again” These verses contain an important intellectual principle. Allah could simply have declared: “My creation contains no flaw.” Instead He says, in effect: Examine it yourself. Then: Examine it again.

That makes 67:3–4 one of the Qur'an's strongest invitations to thoughtful observation. Islam does not treat investigation of the natural world as a threat to belief. Proper investigation should deepen one's awareness of creation.

However, we should be careful not to turn these verses into claims that the Qur'an is giving a modern textbook of astronomy. The principal message is theological and reflective: creation exhibits order, coherence and dependence upon its Creator.

REFLECTION FOR TODAY (Why these verses are especially powerful today)

Modern humanity can “return the gaze” in ways people of earlier centuries could scarcely imagine. We observe galaxies through space telescopes, investigate atoms and cells, calculate planetary movements and examine the laws governing matter.

And yet scientific discovery does not remove the Qur'anic question: Why is reality intelligible at all? Why does nature exhibit regularity and structure that the human mind can investigate?

The Qur'an asks us not merely to collect information about creation, but to move from knowledge to recognition. There is an important difference:

• Science asks: How does this system operate?
• The Qur'an additionally asks: What does its existence, order and purpose tell you about the Creator—and what responsibility does that place upon you?

What should these verses produce in us?

They should produce observation without arrogance, knowledge without pride, and wonder that leads to worship.

A believer should therefore cultivate several habits:

• Observe creation consciously. When seeing the sky, mountains, rain, oceans, plants, animals or the human body, do not merely see objects; regard them as āyāt—signs.
• Look repeatedly and thoughtfully. “Look again” teaches us not to be superficial. Good thinking requires reconsideration.
• Remain intellectually humble. Our knowledge may grow enormously while remaining tiny compared with what we do not know.
• Connect knowledge with gratitude. Discovering how something works should increase appreciation of Allah rather than produce self-importance.
• Recognize order and live orderly lives. A person who recognizes purpose in creation should not live purposelessly.
• Let reflection lead to obedience. The point is not simply to say “the universe is amazing,” but to recognize the One who created it and live according to His guidance.

An especially important lesson

Verse 67:4 ends not with the universe being exhausted, but with the observer becoming exhausted:

يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ Your vision returns humbled and weary.

That reversal is profound. Human beings begin by examining creation almost as judges looking for defects. Eventually they discover that the limitation lies not in creation but in their own ability to comprehend it fully.

The message for us today

Surah Al-Mulk 67:3–4 teaches us not to pass through creation with unseeing eyes. Look—and then look again. Study the heavens, investigate nature, ask questions and deepen your knowledge. But let knowledge produce humility rather than arrogance.

The journey of these verses may therefore be expressed simply: Look → Look again → Reflect → Recognize → Become humble → Worship → Live responsibly.

Science can tell us increasingly more about how the universe works. These verses invite us to take the next step and ask what its extraordinary order should awaken within us.

The proper response to creation is therefore not merely: “How remarkable is the universe.” - Instead it is ultimately: “How magnificent is the One who created it.”

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.

You may refer to more Selected Verses from Surah 67 Al Mulk (The Dominion)  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.

Sources & Further Reading

Qur'an: Surah Al Mulk (Translation)

Ibn Kathir: Tafsir of Surah Al Mulk (Verses 1-5)

Maududi: Tafhim al-Qur'an, commentary on 67: 3-4

Ghamidi: Tafsir Surah Al Mulk

Qur'an Wiki

Disclaimer: The material for this post has been collected from the references given above and ChatGPT. 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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Surah An Nur 24:35 (Verse of Light): One of the Qur’an’s most intellectually rich passages expressed in the form of a parable

There are many a parable and metaphor mentioned in Al Qur'an to make it easier for the readers the core wisdom behind some of the important verses. We have shared some of these parables and metaphors in our earlier posts which can be accessed from our reference page: Most profound Metaphors and Parables in Al Qur'an 

We now share another parable from Surah An Nur, known as Ayat an-Nūr - The verse of Light, which is considered as one of the Qur’an’s most beautiful and intellectually rich passages. It is also a verse where Muslim scholars have deliberately warned against reducing the imagery to a single simplistic interpretation. Care must be taken to understand the concept given in this verse for it is intellectually very demanding and reflective.

Something about the uniqueness of this verse:

It is an amazing historical phenomenon that no ayah (verse/sign) of the Qur'an has been commented on more than ayat An-Nūr (The verse of light), as noted by eminent scholar Yasir Qadri (listen to him explaining this verse at the end of this post). In fact, it would be true to say that the vast majority of booklets that have been written on the Tafsir (exegesis) of the Qur'an are based on the exposition of ayat An-Nūr. Over the past 14 centuries of Islamic Scholarship, more than a hundred treatises alone have been written on this one verse of the Qur'an by Scholars from every era.

What is the verse? Ayat an-Nūr (The verse of Light) — Surah An Nur 24:35

• The Arabic begins: اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ “Allah is the Light of the heavens and the earth.”
• Then comes the extraordinary parable: مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ “The example of His light is like a niche in which there is a lamp…”

The lamp is inside glass; the glass shines like a brilliant star; the lamp is fueled by blessed olive oil whose purity is such that it almost seems to glow even before the fire touches it.

• And then:  نُورٌ عَلَىٰ نُورٍ  “Light upon light.”
• The verse concludes: يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ “Allah guides to His light whom He wills.”

This is Qur’an 24:35, in Sūrah an-Nūr (“The Light”). 

Scholarly Explanation

1.    First important point: Is Allah literally “light”?

This is where we need to be careful. The verse says Allah is Nūr, but classical Muslim scholarship does not mean that Allah is a physical object made of electromagnetic light. The Qur'an is speaking about Allah in a way that human beings can understand, while Allah Himself is beyond comparison with creation.

One major classical interpretation is that Allah is the One who illuminates, guides and brings creation from darkness into truth. For example, al-Ṭabarī reports the interpretation of Ibn ʿAbbās that: “Allah is the Light of the heavens and the earth” - That means essentially Allah is their Guide—He guides those in the heavens and earth to the truth. 

So “light” here can convey things such as:

• guidance
• truth
• knowledge
• clarity
• faith
• revelation
• spiritual illumination
• the removal of confusion and darkness

But there is an important nuance: “Allah is Light” and “Allah's guidance is light” are related but not necessarily identical statements.

Classical theologians and exegetes discussed the divine name an-Nūr in considerably richer ways than simply saying “light = guidance.”

2. What exactly is the parable describing?

• Imagine an ancient lamp. There is a niche in a wall. Inside the niche is a lamp. The lamp is enclosed in glass. The glass is extraordinarily clear and brilliant. The lamp is fueled by extraordinarily pure olive oil. The oil itself is so pure that it seems almost ready to shine even before fire touches it.
• Then the Qur'an says: “Light upon light.” - And finally: “Allah guides to His light whoever He wills.”

This isn't merely an explanation of how an ancient lamp works. It is a parable (mathal). And the Qur'an itself tells us that Allah presents parables for people. 

The point isn't necessarily: “The niche equals X, the lamp equals Y, the glass equals Z, and therefore we have decoded the entire verse.” Rather, the imagery progressively builds an experience of extraordinary illumination.

3. How did the classical scholars understand it?

This is where the verse becomes particularly fascinating.

• Ibn Kathīr records more than one interpretation.
• One interpretation is that the pronoun in “His light” refers to Allah's guidance placed within the heart of the believer.
• Another interpretation connects the imagery to the light of the believer's heart itself.
• He describes the believer's heart as something like the niche, with faith and guidance illuminated within it, and compares the Qur'an and divine revelation to the pure fuel feeding that illumination. 
• So, in very simplified terms: Allah → guidance → revelation → faith → illuminated heart → illuminated life.
• But this is a chain of meaning, not a physical chain.
• Al-Ṭabarī is especially useful because he shows us that the early scholars did not all reduce the verse to exactly one interpretation. He gives out different interpretations of the niche, lamp and glass. 
• He records interpretations including: (1) Allah as the Guide of the heavens and earth. (2) Allah's guidance being represented by the parable. (3) The “light” being associated with obedience and guidance.

This is an important lesson: The verse is profound partly because its metaphor has layers. We should be cautious about saying: “Islam teaches that the niche definitely means X, the lamp definitely means Y, and the glass definitely means Z.” 

So what does the “niche, lamp, glass and oil” mean?

One beautiful way of understanding the imagery—consistent with major classical interpretations—is to think of it as describing how guidance becomes brilliantly alive within the human being.

• The niche A niche is a protected place where a lamp can shine. It can evoke the human interior—the heart/chest as the place where faith and awareness of God reside.
• The lamp represents illumination. In the believer, this can be understood as faith (īmān), guidance and spiritual awareness.
• The glass 
• Glass protects and intensifies the lamp's brilliance.
• It also has a remarkable quality: clarity.
• A spiritually purified heart becomes capable of receiving and transmitting guidance rather than obscuring it.
• The olive oil 
• The Qur'an chooses extraordinarily pure oil. The imagery suggests a source of illumination that is itself exceptionally pure and receptive to ignition.
• This is a powerful image for the readiness of the human heart to recognize truth.
• “Neither of the east nor the west” - The olive tree is described as: لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ “neither eastern nor western.”
• Commentators offered different explanations for this unusual description.

It contributes to the image of a tree receiving abundant, balanced light rather than being confined to one particular orientation. The overall imagery is one of purity, balance and maximum illumination.

This may be the most beautiful phrase in the verse: “Light upon light (Nūr ʿalā nūr)” It can evoke layers of illumination:

• natural human recognition of truth
• revelation
• faith
• knowledge
• remembrance
• spiritual insight
• righteous action
• Rather than one light replacing another, one illuminative reality reinforces another.

Correlation with other verses

There is an extremely important context: look at the verses immediately after it. This is something I would strongly recommend when studying Ayat an-Nur.

Don't stop at 24:35.  The next verses say that these “niches” are associated with places where God's name is remembered, and then describe people who are not distracted from remembering Allah by commerce or worldly activity. 

So the Qur'an moves from: LIGHT → PLACE OF REMEMBRANCE → PEOPLE WHO REMEMBER GOD → THEIR ACTIONS.

That is tremendously important. The verse isn't merely telling us something abstract about metaphysical light. It asks: What happens when divine guidance actually illuminates a human life?

The answer in the following verses is: They remember God.

• They pray.
• They give charity.
• They are not consumed by worldly distraction.
• Their spirituality produces character and action. 

The opposite image

A few verses later, the Qur'an gives an astonishing contrast. After the imagery of light, it describes the condition of those who reject truth using the imagery of darkness upon darkness.

So there is a deliberate Qur'anic contrast: Light upon light versus darkness upon darkness.

 

This gives us an important insight: 

• Islam isn't merely asking: “Do you possess information?”
• It is asking something deeper: What kind of reality are you living in?
• Does reality become increasingly intelligible, meaningful and morally illuminated—or increasingly confused, fragmented and dark?

How can you discuss this verse with non-Muslims?

This is where it is recommended not beginning with theology.

• Don't start with: “Allah is Light. Therefore…”
• For a non-Muslim may immediately ask: “What does that even mean?”

Instead, start with the human experience of light and darkness.

• Ask: “Why do human beings universally use light as a metaphor for knowledge and darkness as a metaphor for ignorance?”
• A person says: 
• “I finally saw the truth.”
• “That clarified things.”
• “I was in the dark.”
• “The situation became clear.”
• “She opened my eyes.”
• “I found my way.”

Notice something fascinating? Human beings naturally experience truth as illumination.

• Then say: “The Qur'an takes that very deep human metaphor and applies it to our relationship with God.”
• That makes the conversation much more accessible.

You can ask a non-Muslim a beautiful question. 

• Instead of trying to prove the verse to them, ask: “What do you think it means for a human being to be spiritually illuminated?” Then listen.
• They may say: knowledge. love, conscience, wisdom, truth, meaning, compassion or inner peace.
• Then you can say: “Interestingly, the Qur'an puts many of these ideas into one image: light.”
• That creates a conversation, rather than a debate.

Don't use it as a “scientific miracle” argument This is important. You may encounter claims that the verse is describing:

• photons,
• the speed of light,
• quantum physics,
• electromagnetic radiation,
• the structure of the universe,
• some hidden scientific discovery.

It is recommended not make that the main interpretation. The verse is explicitly presented as a parable. Its primary subject is divine light/guidance and its effect—not a physics lesson.

The classical Tafsīr tradition overwhelmingly treats the passage in theological, spiritual and metaphorical terms. And actually, the verse becomes more profound, not less, when we don't force modern physics into it.

How can we benefit from the verse?

Now coming over to us - in the present days. How can we benefit from this verse. This, to me, is the most important part.

• The question shouldn't merely be: “What does the lamp symbolize?”
• It should become: “Is my heart becoming a place where light can live?”

Think about the metaphor: A lamp can exist, but if it is covered in dirt, its light is obscured. Likewise a heart can have knowledge, but still become clouded by:

• arrogance
• hatred
• envy
• greed
• constant distraction
• dishonesty
• resentment
• excessive attachment to worldly things.

So the verse invites inner purification.

A practical way to live Ayat an-Nur

We could turn the verse into a daily spiritual exercise.

• In the morning, 
• Ask: “What truth do I need to see more clearly today?”
• Read a small portion of Qur'an—not merely for information, but asking: “What is Allah illuminating for me?”
• During difficulty, ask “What would it mean to walk by light rather than by fear?”
• Before making a major decision Bask “Am I looking for what is true, or merely for what I want to be true?”
• That's a profound distinction.

• In relationships, ask 
• Does my presence make things clearer or darker for the people around me?”
• Do I bring: honesty? mercy? wisdom? patience? reconciliation?
• Or do I bring confusion, anger and harm?
• At night Ask:
• “Where did I receive light today, and where did I turn away from it?”
• That turns the verse from an intellectual object into a spiritual practice.

The deepest lesson: guidance isn't merely information

This is something worth emphasizing. You can know a great deal and still be spiritually lost. A person can know:

• philosophy,
• theology,
• science,
• history,
• Qur'anic vocabulary,
• and still have an unilluminated character.

The Qur'anic concept of light is therefore not simply: That's why the verses following 24:35 are so important: the illuminated person is described through remembrance, prayer, charity and integrity, not merely intellectual knowledge. 

Verse of Light explained in one para

If you were speaking to a Christian, atheist, Hindu, Buddhist, agnostic or simply someone unfamiliar with Islam, I might put it this way:

“The Qur'an has a remarkable passage called the Verse of Light. It says that God is the Light of the heavens and the earth, and then gives a parable of a lamp inside a crystal, fueled by extraordinarily pure oil, producing light upon light. Muslims have understood this as an image of God's guidance and the way that guidance illuminates the human heart. I don't think the point is that God is literally a physical light. Rather, think about how we all use ‘light’ as a metaphor for truth, understanding and hope. The Qur'an takes that universal human metaphor and says that ultimately the deepest light by which we find our way is from God. And then the Qur'an immediately describes people whose lives are illuminated by that light—people who remember God, pray, give and aren't enslaved by worldly distraction. So the question isn't simply ‘What does the metaphor mean?’ It's also ‘What is illuminating my life—and what kind of person is that light making me?’”

I think that is much more powerful than turning the verse into an argument.

And there's one more beautiful insight

Before we end the rather intricate nature of this verse, we must know that verse doesn't say: “Allah gives everyone a complete explanation.” Rather it says: “Allah guides to His light whom He wills.”

The verse therefore combines divine transcendence, human receptivity and divine guidance.

• We seek.
• We listen.
• We purify ourselves.
• We reflect.
• We act.

But ultimately, guidance is a gift from God. That produces humility. A Muslim shouldn't read this verse and think: “I possess the light and everyone else is in darkness.” Rather: “O Allah, illuminate me. Remove the darkness from me. Make me capable of recognizing truth, loving it, and living by it.”

That, I think, is one of the most beautiful ways to approach Ayat an-Nur.

Before we end the explanation and interpretation of the verse, there is a particularly profound next step here: the relationship between this verse and the famous hadith, “Allah has veils of light,” as well as the interpretations of al-Ghazālī in Mishkāt al-Anwār (“The Niche of Lights”). Al-Ghazālī takes this verse into an extraordinarily deep discussion of levels of light—sensory light, intellectual light, Qur'anic/revelatory light, and ultimately divine reality. His treatment is one of the great works of Islamic spiritual philosophy, but it needs to be distinguished carefully from the earlier Tafsīr tradition.

Why is this verse so special that it is the most oft-commented verse in our Islamic heritage? In the following short video Shaykh Dr. Yasir Qadhi sheds light on the meaning and profundity of this one verse that is famously known as ayat An-Nūr (The verse of light).

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.

You may refer to more Selected Verses from Surah 24. An Nur (The Light), 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.

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Resource Reference: The explanation of the verse quoted above are quite elaborate given in the following resources - we have only mentioned summary. Those interested to reflect deeply may consult following references:

| 1 | Ibn Kathir Surah An-Nur 24:35 Tafsir Ibn Kathir

| 2 | Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an

| 3 | Javed Ahmed Ghamidi

| 4 | Qur'an Wiki

| 5 | ChatGPT

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. 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.

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