Who Should a New Muslim Learn Islam From?

For someone who has recently embraced Islam, one of the greatest challenges is not simply deciding what to learn, but whom to learn it from. There are thousands of Islamic lectures, websites, religious scholars and social-media preachers, often offering different explanations of the same subject. Some emphasise spiritual development, others concentrate on Islamic law, and still others focus on disagreements between various schools of thought.

How, then, can a new Muslim distinguish authentic knowledge from personal opinion, sound teaching from sectarian prejudice, and genuine religious scholarship from persuasive but poorly informed preaching?

The Qur’an provides a valuable starting principle: When you do not know, turn to those who possess reliable knowledge.

Guidance from Qur'an

Surah An-Naḥl 16:43 provides a Qur’anic principle for seeking authentic knowledge, recognizing trustworthy teachers and protecting oneself from misleading guidance. The Qur’anic command is shared herein under:

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

“So ask those who have knowledge if you do not know.” Surah An-Naḥl 16:43

Understanding the verse for guidance of New Muslims

1. Understanding the original context of Surah An-Naḥl 16:43

The complete verse states:

وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

“And We sent not before you except men to whom We revealed Our message. So ask the people of knowledge if you do not know.”

When Prophet Muhammad ﷺ proclaimed his prophethood, some opponents questioned why Allah would choose an ordinary human being as His messenger rather than an angel. Allah answered that earlier messengers had likewise been human beings who received divine revelation. Those who doubted this could consult people familiar with earlier scriptures.

How classical scholars explain the verse

• Imam Al-Ṭabarī: Identifies Ahl al-Dhikr in the immediate context as people familiar with earlier revealed scriptures, particularly the Torah and Gospel, who could confirm that previous prophets were human.
• Ibn Kathīr: Explains that the verse challenges those who rejected Muhammad's prophethood merely because he was human. Knowledge of earlier prophets would expose the weakness of that objection.
• Imam Al-Qurṭubī: Records explanations identifying Ahl al-Dhikr with people of earlier scriptures and also discusses the broader understanding of people possessing religious knowledge.
• Shaykh Al-Sa‘dī: Draws a wider principle from the verse: people who lack knowledge should consult those qualified to explain religious matters. He particularly emphasises knowledge of Allah's revealed Book.

Thus, we should distinguish the verse's original historical meaning from its broader educational application. In context, it concerns the humanity of earlier messengers. As an enduring lesson, it encourages seeking guidance from qualified people rather than relying on uninformed assumptions. This is particularly relevant for new Muslims.

2. Why this command is so important for new Muslims

Accepting Islam through Shahādah is the beginning of a lifelong journey, not the completion of one's religious education. A new Muslim may sincerely believe in Allah and His Messenger ﷺ yet know little about prayer, purification, Qur’anic recitation, fasting, Islamic character or family responsibilities. This is natural. The solution is neither embarrassment nor pretending to know everything. It is to ask, learn and gradually develop understanding.

The Prophet ﷺ said (Sahih al-Bukhari 71):

مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ

“If Allah intends good for someone, He grants him understanding of the religion.” 

Notice that the hadith emphasises understanding (fiqh), not merely collecting information. A new Muslim should therefore aim to understand why Islam teaches something, how the Prophet ﷺ practiced it, and how the teaching should influence everyday behaviour.

The real purpose of seeking Islamic knowledge is not to win religious arguments, but to know Allah better, worship Him correctly and become a better human being.

3. How can a new Muslim recognise an unbiased and trustworthy teacher?

This is perhaps the most important practical question. No human teacher is completely free from intellectual background, personal experience or scholarly affiliation. A teacher may follow the Ḥanafī, Shāfi‘ī, Mālikī, Ḥanbalī or another established scholarly tradition. Having such an affiliation does not automatically make someone biased or unreliable.

What matters is whether the teacher is knowledgeable, honest about the evidence, fair towards differing views and willing to acknowledge the limits of personal understanding.

Here are some useful distinctions: Qualities of a trustworthy teacher vs the Warning Signs

• Explains teachings through the Qur’an and authentic Sunnah - Not the one who Makes unsupported claims and discourages verification
• Has recognised learning, credible teachers and relevant expertise -  Not the one who Relies mainly on popularity, confident speech or self-proclaimed authority
• Distinguishes established teachings from legitimate scholarly disagreements - not the one who Presents every different interpretation as ignorance or deviation
• Welcomes sincere questions and admits uncertainty - Not the one who Insists that questioning the teacher is disobedience
• Teaches with patience, compassion and humility - Not the one who Uses fear, humiliation or pressure to control learners
• Encourages direct engagement with the Qur’an and sound scholarship - and Do Not Demand exclusive loyalty to a personality or group
• A particularly important quality is the ability to say, “I do not know.”
• A person who acknowledges the limits of their knowledge is often safer to consult than someone who confidently answers every question, however complicated.

The Prophet ﷺ warned about people who would give religious verdicts without adequate knowledge, thereby misleading themselves and others. — Sahih al-Bukhari 100. 

There is also a vital personal safeguard: a religious teacher should respect appropriate boundaries and never exploit a newcomer's trust for money, secrecy, inappropriate relationships or personal control. Religious knowledge must never become an instrument of manipulation.

4. How should a new Muslim deal with conflicting scholarly opinions?

Imagine a new Muslim attending lessons at two different mosques. One teacher explains a particular detail of prayer in one manner. Another presents a different but recognised method. 

The newcomer becomes confused and begins wondering whether one teacher must be wrong. This situation calls for understanding, not anxiety. Some matters are firmly established in Islam, while others involve genuine differences of scholarly interpretation. A knowledgeable teacher should explain the distinction.

Allah commands:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ

“If you disagree over anything, refer it to Allah and His Messenger.” — Surah An-Nisā’ 4:59. 

Translation: Referring to Allah and His Messenger means returning to the Qur’an and authentic Sunnah, with due attention to how qualified scholars understand the relevant evidence.

For a beginner, this does not mean independently attempting to resolve centuries of Islamic jurisprudence after watching a few videos. Rather, it means learning from competent scholars, understanding which differences are legitimate, and avoiding the assumption that every unfamiliar practice is incorrect.

The Qur’an also praises those who listen carefully and follow what is best (39:18).  A reliable teacher should help a new Muslim become more knowledgeable and confident, rather than more fearful of other Muslims.

5. How should new Muslims benefit from a teacher's knowledge and wisdom?

Finding a reliable teacher is only the beginning. The real benefit comes from developing a disciplined relationship with learning.

• First, begin with the essentials: Ask your teacher to explain Tawḥīd, the meaning of Shahādah, purification, five daily prayers, basic Qur’anic recitation and fundamental Islamic conduct. Detailed scholarly controversies can follow when the foundations are secure.
• Second, never hesitate to ask sincere questions. Questions about Allah, faith, worship, family relationships or uncertainty should be treated respectfully. A good teacher distinguishes a genuine desire to understand from argumentative behaviour.
• Third, record and verify what you learn. Keep a simple notebook identifying the Qur’anic verse or hadith discussed, its meaning and one practical lesson. For important religious rulings, ask for reliable references and explanations rather than attempting to evaluate hadith authenticity without training.
• Fourth, transform knowledge into action. Learning the importance of patience should improve how one responds to provocation. Learning about charity should encourage generosity. Understanding prayer should lead to greater attentiveness in worship.
• Fifth, learn within a healthy community. A dependable teacher should help a new Muslim connect with supportive believers and appropriate learning opportunities, not create isolation or dependency. For complex personal matters, an additional qualified scholarly opinion may be beneficial.

The Prophet ﷺ said:

خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ

“The best among you are those who learn the Qur’an and teach it.” — Sahih al-Bukhari 5027. 

This hadith beautifully joins the responsibilities of learner and teacher. Learning is an honourable pursuit, and sharing authentic knowledge is an honourable service.

6. Five questions to ask before choosing an Islamic teacher

A new Muslim could ask a prospective teacher the following questions during an introductory conversation.

Questions for a prospective teacher Ask these essential questions from the teacher to assess his ability to understand your question and answer that is easy and understandable:

1. What is your educational background, and whom have you studied Islam with?
2. Will you help me learn the Qur’an and authentic Sunnah step by step?
3. When scholars disagree, will you explain the recognised differences fairly?
4. Can I ask questions, request references and seek another qualified opinion?
5. What should I concentrate on during my first three months as a Muslim?

These questions do not constitute a formal certification system, but the answers can reveal a great deal about a teacher's approach. A teacher who values scholarship should ordinarily welcome respectful questions, be willing to provide references and understand the importance of teaching according to the learner's level.

7. An organized learning pathway for the first year

A practical educational programme might look like this, adjusted to the new Muslim's circumstances and previous knowledge.

• First month: Understand Shahādah and Tawḥīd; learn wuḍū’, daily prayers and short Qur’anic passages
• Months 2–3 Improve prayer and recitation; study the Prophet's life, basic supplications and Islamic manners
• Months 4–6 Read a reliable Qur’an translation with introductory tafsīr; understand fasting, charity and the fundamentals of halal and haram
• Months 7–12 Study selected hadith, prophetic character, responsibilities towards family and society, and introductory Islamic jurisprudence

This is a suggested sequence, not a religiously prescribed timetable. Obligations should be learned and fulfilled as they become applicable, and an individual's learning pace may differ. At every stage, the teacher should encourage both understanding and practical implementation.

8. The Qur’an also commands us not to follow knowledge blindly

There is an important relationship between An-Naḥl 16:43 and Al-Isrā’ 17:36.

• Surah An-Naḥl 16:43: فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ “Ask those who have knowledge if you do not know.”
• Surah Al-Isrā’ 17:36: وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ “Do not follow what you have no knowledge of.”

The two verses convey complementary responsibilities:

• One directs us towards reliable sources of knowledge; the other cautions against unsupported claims and uninformed judgments.
• This balance is especially important in the age of YouTube, short video clips and social media, where the confidence of a speaker can sometimes be mistaken for genuine scholarship.

A new Muslim should never measure the authenticity of religious teaching merely by the number of followers a preacher has, the emotional strength of a speech, or the popularity of a particular viewpoint.

Equally, responsible learning does not mean automatically distrusting scholars. It means recognising their expertise while remembering that no human scholar possesses the infallibility of divine revelation.

Allah also commands that invitation to His way be made with wisdom and good instruction (16:125). A teacher's method and character should reflect that ideal. 

9. The ultimate goal: Becoming a Muslim who understands and practices Islam

There is a significant difference between becoming dependent on a teacher and benefiting from a teacher. A teacher is meant to guide the student towards Allah, the Qur’an and the Sunnah, not to become the centre of the student's religious life.

As understanding develops, a new Muslim should become increasingly capable of reading the Qur’an with reflection, recognising fundamental obligations, appreciating legitimate scholarly differences, and seeking specialised guidance when necessary. This is the beauty of Islamic learning: it combines humility before knowledge with the confidence that understanding can grow.

The words of the Prophet ﷺ provide an appropriate reminder:

الدِّينُ النَّصِيحَةُ “Religion is sincere counsel.” — Sahih Muslim 55a. 

Sincerity, therefore, belongs on both sides of the relationship. The teacher should genuinely wish good for the student, and the student should approach learning with sincerity, humility and a willingness to practise what is learned.

Concluding reflection: Ask, Learn, Reflect and Practise

The command فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ carries a lesson far beyond its immediate historical setting. It teaches us that ignorance should not lead to guesswork, arrogance or blind dependence on persuasive personalities. Instead, it should inspire us to seek reliable knowledge, question respectfully, evaluate guidance carefully and gradually develop wisdom.

For new Muslims, the choice of a teacher may influence their understanding of Islam for years to come. Seek someone whose knowledge is sound, whose character is gentle, whose explanations are supported by recognised scholarship and whose greatest concern is helping you become closer to Allah.

A good Islamic teacher does not merely tell you what to believe and practise. A good teacher helps you understand the guidance, appreciate its wisdom and develop the knowledge and confidence to live by it.

And let the pursuit of knowledge always be accompanied by the beautiful prayer:

رَّبِّ زِدْنِي عِلْمًا “My Lord, increase me in knowledge.” Surah Ṭā Hā 20:114

[Read more on this prayer at: Keep Increasing Your Knowledge: A Lifelong Journey for Every New Muslim]

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.

References and Further Reading

• Qur’an: An-Naḥl 16:43, 16:125; An-Nisā’ 4:59; Al-Isrā’ 17:36; Az-Zumar 39:18; Ṭā Hā 20:114; Ṣād 38:29.
• Classical and modern Tafsīr:
• Imam Al-Ṭabarī, Jāmi‘ al-Bayān, commentary on 16:43.
• Ibn Kathīr, Tafsīr al-Qur’ān al-‘Aẓīm, commentary on 16:43–44.
• Imam Al-Qurṭubī, Al-Jāmi‘ li-Aḥkām al-Qur’ān, commentary on 16:43.
• Shaykh ‘Abd al-Raḥmān al-Sa‘dī, Taysīr al-Karīm al-Raḥmān, commentary on 16:43–44.
• Authentic Hadith:
• Sahih al-Bukhari 71 — The virtue of understanding religion.
• Sahih al-Bukhari 100 — The danger of religious verdicts without knowledge.
• Sahih al-Bukhari 5027 — The excellence of learning and teaching the Qur’an.
• Sahih Muslim 55a — Religion is sincere counsel.

Editorial note: The practical guidance concerning teacher selection, identifying bias and organising learning for new Muslims is an application of these Qur’anic and Prophetic principles, rather than a direct quotation from any single scholar.

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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When Feeding the Poor Is Not Enough: Why the Qur’an Commands Us to Encourage Others

Our post today is a very deep reflecting one which forces us to ponder over our obligations towards the poor - and more importantly not only feeding them, but also encourage others to stand up and do their duty towards the poor, specially feeding them. In fact this is one of the the very powerful Qur’anic teachings: Allah condemns not only indifference towards the hungry, but also the failure to encourage others to help them.

Three passages explicitly repeat this warning—107:3, 69:34 and 89:18—while several others reinforce it through examples of generosity, selfishness, accountability and compassion. Let us reflect over this command which is for every Muslim to pause and reflect deeply, for it may lead us to our better salvation:

Is It Enough Merely to Be Generous Ourselves?

We often consider ourselves good people because we do not harm others, occasionally give charity, and perhaps help a needy person whenever circumstances permit. But what if Allah expects something more of us? What if we are also accountable for our failure to awaken compassion in others when we have the opportunity?

One of the Qur'an's most thought-provoking teachings is its repeated condemnation of those who do not encourage the feeding of the poor.

We need to ponder: Why does Allah not simply say that they do not feed the poor? Why specifically condemn their failure to encourage others to feed them?

This choice of words deserves serious reflection. It suggests that Islam does not regard compassion merely as a private virtue. It is also a social responsibility. A believer should not only relieve suffering personally, but help create a society in which relieving suffering becomes a shared concern.

Three Qur'anic passages express this warning with remarkable clarity. When read together with other verses about poverty, wealth, generosity and the Hereafter, they reveal a profound moral message: It is not enough to possess a compassionate heart; we must help awaken compassion in the hearts of others.

1. Surah Al-Ma'un 107:1–3 — When Indifference Contradicts the Spirit of Faith

Allah begins Surah Al-Ma'un with a searching question:

أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ "Have you seen the one who denies the Judgment?" — Qur'an 107:1

Allah then describes such a person as one who mistreats the orphan and:

وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ "And does not encourage the feeding of the poor." — Qur'an 107:3

Notice the progression. The Qur'an connects denial of accountability with two particularly disturbing forms of conduct: mistreatment of the vulnerable and disregard for the hungry.

How do the scholars explain?

• Ibn Kathir explains that the passage condemns someone who oppresses the orphan, denies their rights and shows no concern for the destitute.
• Imam Al-Sa'di makes an important observation: if a person does not even encourage others to feed the poor, it is all the more likely that such a person neglects feeding them personally.
• Abul A'la Maududi 
• Maududi in his Tafsir Tafhim al-Qur'an, takes the explanation further. He points out that the Arabic expression ta'am al-miskin draws attention to the poor person's entitlement. Assistance to the needy should not merely be regarded as the generosity of the wealthy; the needy have rights that society must recognize.
• He also explains that the condemned person neither encourages himself nor urges his family or society to fulfill these responsibilities.
• This is a remarkable interpretation. It moves the discussion beyond occasional charity towards a recognition of social justice and mutual obligation.

An especially important lesson emerges: a society may appear outwardly religious while its weakest members remain neglected. Indeed, the same Surah subsequently warns against prayer performed heedlessly or for show, and against withholding even small acts of assistance (107:4–7). The message is not that prayer is unimportant. Rather, sincere worship should help produce humility, compassion and concern for other human beings.

2. Surah Al-Haqqah 69:33–34 — Two Failures Mentioned Together

In Surah Al-Haqqah, Allah describes the terrifying fate of a person condemned on the Day of Judgment.

Among the reasons given in 69:33–34 are:

إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ ۝ وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ

"He did not believe in Allah, the Most Great, nor did he encourage the feeding of the poor." 

Here, disbelief in Allah and failure to encourage feeding the poor appear together in the description of the condemned person.

Why is this combination significant?

Ibn Kathir explains that the person failed in two directions: he did not fulfill Allah's right to worship and obedience, and he did not fulfill the rights of people through kindness and assistance.

This is an important relationship in Islamic ethics. Faith has responsibilities towards Allah, but it also demands responsibility towards His creation. A person's relationship with Allah cannot be separated from how he treats those who are hungry, powerless or dependent on others.

The passage does not mean that every isolated failure to donate automatically places someone in the same category as the condemned disbeliever. Rather, it exposes the gravity of habitual indifference within a broader life of rejecting divine accountability.

We should therefore ask ourselves: If we have enough food for our families, but know that another family nearby is going hungry, can we consider the matter closed merely because we ourselves have eaten? And if we cannot provide enough assistance personally, should we not at least encourage those who can?

The ability to help another person does not always depend upon possessing wealth. Sometimes it depends upon possessing concern, initiative and a willingness to speak.

3. Surah Al-Fajr 89:17–20 — Why Do You Not Encourage One Another?

The third passage makes the collective dimension even clearer.

Allah declares in Qur'an 89:18:

وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ "And you do not encourage one another to feed the poor." 

Notice the words "one another." The criticism is not directed merely at a person who refuses to give. It concerns a society in which people have ceased encouraging each other to care.

The surrounding verses expose the mentality behind such neglect. In 89:15–16, Allah corrects the assumption that wealth necessarily signifies divine favour or that poverty necessarily indicates divine humiliation. Both abundance and restriction are tests.

Then Allah condemns those who fail to honour the orphan, fail to encourage feeding the poor, consume inheritance greedily and love wealth excessively (89:17–20).

These failings are connected: When wealth becomes the supreme measure of personal success, the sufferings of others gradually lose importance.

• Ibn Kathir explains verse 18 as a criticism of people who neither urge others towards kindness to the poor nor encourage one another in such conduct.
• Ma'arif al-Qur'an similarly draws attention to the responsibility of encouraging charitable action even when someone lacks the financial means to contribute significantly.

The deeper question

Imagine a neighbourhood where every household is concerned exclusively with its own comfort. A poor family suffers quietly, yet nobody raises the matter, organizes assistance or encourages others to contribute.

Now imagine another neighbourhood where even one concerned person says: "A family nearby has no food today. I can contribute something. Can we work together to help them?"

The difference between these two communities is not necessarily their collective wealth. It is the willingness of someone to awaken the conscience of others. This, I believe, is one of the most important contemporary lessons of Surah Al-Fajr.

4. Other Qur'anic Passages That Complete the Message

The three verses above explicitly condemn failure to encourage feeding the poor. Other Qur'anic passages expand upon the same moral responsibility.

• Surah Al-Muddaththir 74:42–44 — Failure to Feed the Poor
• The inhabitants of Hell are asked what led them there. Among their admissions is:
• وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ - "Nor did we used to feed the poor." — Qur'an 74:44
• This passage concerns failure to feed, rather than failure to encourage. It demonstrates that neglect of the needy is treated as a grave matter alongside other forms of religious and moral wrongdoing.
• Surah Al-Balad 90:12–17 — Feeding and Encouraging Mercy
• The Qur'an describes the difficult path of righteousness as including feeding people during severe hunger: an orphan of near relationship or someone living in extreme poverty.
• It then describes those who believe and encourage one another towards patience and compassion.
• Read together, Qur'an 90:12–17 provides a beautiful positive counterpart to Surah Al-Fajr.
• One passage criticizes people who fail to encourage feeding. The other praises those who relieve hardship and encourage mercy.
• Thus, Islam demands both compassionate action and a compassionate community.
• Surah Al-Insan 76:8–9 — Feeding Without Expecting Recognition
• The righteous are praised for giving food to the needy, the orphan and the captive, seeking Allah's pleasure rather than human gratitude.
• The lesson is that genuine charity is not a transaction conducted for praise, publicity or personal advantage.
• Read: Qur'an 76:8–9.
• Surah Ya-Sin 36:47 — Using Divine Will as an Excuse 
• The Qur'an records the objection of those who, when asked to spend from Allah's provision, respond by questioning why they should feed people whom Allah could have fed Himself.
• Read: Qur'an 36:47. This exposes a dangerous misuse of belief in divine decree.
• Allah's power to provide for everyone does not remove human responsibility. The provisions in our possession are themselves a test of how we respond to the needs of others.
• We cannot use Allah's decree to justify our own indifference.
• Surah Al-Qalam 68:17–33 — When Greed Becomes a Collective Decision
• The Qur'an narrates the story of the owners of a garden who planned to harvest their produce while excluding the poor.
• They encouraged one another—not towards generosity, but towards protecting their wealth from those in need.
• Their garden was struck by calamity, and they eventually recognized their wrongdoing.
• Particularly striking is their determination that no poor person should enter the garden that day (68:24).
• Here we encounter the opposite of Qur'an 89:18: instead of encouraging one another to feed the poor, people unite to exclude them.
• The story warns that collective selfishness can become as destructive as individual greed.
• Surah An-Nisa 4:37 — When People Encourage Stinginess
• Allah also condemns those who are miserly and encourage other people towards miserliness.
• This is the opposite of the conduct expected from believers. The influence we exercise over others can either spread generosity or reinforce selfishness.

Further Verses That Establish the Rights of the Needy

The same teaching is reinforced across several passages:

• Qur'an 2:177: True righteousness includes faith, prayer, and giving wealth to relatives, orphans, the needy and others deserving assistance.
• Qur'an 4:36: Kindness is required towards parents, relatives, orphans, needy people and neighbours.
• Qur'an 17:26: Relatives, the poor and travellers must be given their due rights.
• Qur'an 51:19 and 70:24–25: The righteous recognize a share or right in their wealth for those who ask and those deprived of resources.
• Qur'an 9:60: Zakat is assigned to specified eligible categories, including the poor and needy.
• Qur'an 5:2: Believers are commanded to cooperate in righteousness and piety.

These verses demonstrate that feeding the hungry is part of a wider Qur'anic framework of human dignity, responsible use of wealth and collective social welfare.

5. Why Does Allah Expect Us to Encourage Others?

This brings us to the central question.

Why is it not enough merely to feed a hungry person? Why does the Qur'an repeatedly draw attention to encouraging others?

Although the Qur'an does not provide a numbered explanation of every reason, several important lessons emerge from these passages.

• First: Because compassion must spread beyond the individual
• A person may feed one hungry family, but by encouraging friends, relatives and neighbours, that same person may help several families.
• The value of encouragement lies in multiplying opportunities for goodness.
• An individual act relieves suffering. A culture of generosity can prevent suffering from being ignored.
• Second: Because remaining silent can allow indifference to become normal
• Human beings are influenced by their surroundings.
• If everyone remains silent about hunger and poverty, people may gradually consider such suffering an unavoidable part of life.
• But when someone respectfully draws attention to those in need, indifference is challenged.
• Encouragement keeps society's moral conscience awake.
• This does not mean that everyone must publicly campaign or pressure others to donate. A private conversation, a helpful introduction or quietly organizing assistance may be enough to make a difference.
• Third: Because wealth is not the only means of doing good
• Some people have limited financial resources, yet they possess compassion, time, organizational ability or useful relationships.
• A person unable to provide food personally may know someone willing to contribute. Another may volunteer to distribute meals. Someone else may identify a family that is struggling but reluctant to ask for help.
• Thus, the opportunity to encourage goodness is not restricted to the wealthy.
• Fourth: Because the Qur'an treats poverty as a matter of rights and responsibility
• Verses 51:19 and 70:24–25 describe the needy as having a recognized share or right in the wealth of the righteous.
• Maududi's explanation of 107:3 reinforces this understanding.
• The poor should not be regarded merely as unfortunate people waiting for occasional generosity. Their needs impose real moral responsibilities upon society, and Islamic law establishes financial obligations such as zakat.
• Encouraging others to fulfill these duties helps prevent the poor from becoming invisible.
• Fifth: Because encouraging goodness strengthens the encourager
• When we invite others to support a worthy cause, we remind ourselves of our own responsibilities.
• It would be inconsistent to urge everyone else to help while deliberately neglecting the good we are capable of doing.
• Our words should therefore be accompanied by sincere personal example.
• Sixth: Because Islam seeks to establish a compassionate society
• The Qur'an repeatedly emphasizes mutual responsibility.
• In Surah Al-'Asr 103:3, believers are described as those who encourage one another towards truth and patience.
• In Surah At-Tawbah 9:71, believing men and women are described as supporters of one another who enjoin what is right.
• Encouraging the feeding of the poor is one practical expression of this wider responsibility.
• Islam does not envision goodness ending with the individual. It expects goodness to be shared, encouraged and sustained.

6. What Does the Sunnah Teach About Encouraging Others?

The Prophet Muhammad ﷺ made this principle remarkably clear (Reference Qur'an 89:18):

مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ 

"Whoever guides to something good has a reward similar to that of its doer."

• The immediate context of this hadith is particularly relevant. A man sought a riding animal from the Prophet ﷺ, who had none available. Another person offered to direct him to someone who could help.
• The Prophet ﷺ then explained the reward of guiding someone towards goodness.
• Notice what happened: the person did not personally provide the requested animal. He simply helped connect someone in need with someone capable of assisting.
• Yet this act of guidance was itself worthy of reward.

Another authentic hadith teaches that the person who looks after a widow or a poor person receives an immense spiritual reward, compared with striving in Allah's cause or devoted voluntary worship. — Sahih al-Bukhari 5353

Together, these narrations reveal two complementary virtues: directly caring for the vulnerable and helping others participate in acts of goodness.

7. How Can We Act Upon These Commands Today?

The application of these teachings need not begin with large charitable organizations or expensive projects.

• A person can start within the family, neighbourhood, workplace or local mosque. Here are some realistic possibilities.

Begin by feeding someone yourself. Set aside a manageable amount for meals or groceries for a genuinely needy person or family. Do not make encouraging others a substitute for personal responsibility.

• Encourage family members to participate. Teach children and grandchildren to share food and recognize the needs of others. A family may collectively sponsor groceries or arrange occasional meals.
• Organize a modest neighbourhood food initiative. A few households could contribute voluntarily towards essential groceries for a struggling family. Regular small contributions may provide more dependable assistance than occasional large donations.
• Encourage generosity through the mosque or community. A trusted, transparent system can identify families requiring assistance and connect them with donors while maintaining confidentiality.
• Pay attention to people who do not ask. The Qur'an draws attention to needy people whose dignity prevents them from openly requesting assistance (2:273). Elderly people living alone, widows, unemployed workers and families facing unexpected hardship may require discreet support.
• Use social media to inspire, not humiliate. Share reliable charitable initiatives and encourage participation without displaying distressing photographs of recipients or revealing their personal circumstances unnecessarily.
• Address the causes of hunger where possible. Immediate food is essential, but helping someone obtain employment, access education or overcome a temporary financial crisis may provide longer-lasting relief.
• Such efforts should be voluntary, trustworthy and transparent. Encouragement should never become coercion, public shaming or a competition over who gives the most.

An important distinction: Public encouragement and private charity There is no contradiction between encouraging people openly to be charitable and concealing our own donations.

Allah says in Qur'an 2:271 that openly giving charity is good, while concealing it and giving it to the poor is better.

The important considerations are sincerity, dignity and benefit. We may publicly promote the virtue of helping the needy while keeping the identity of recipients—and often our own individual contributions—private. The purpose is to spread compassion, not to advertise ourselves.

8. A Question for Every Muslim Household and Community

These Qur'anic passages invite us to examine not only our financial habits, but also our social attitudes.

• Do we encourage our children to share with the less fortunate?
• Do we remind our families that food and wealth are blessings carrying responsibilities?
• When guests leave a gathering and substantial food remains, do we think about how it might safely reach those who need it?
• When a neighbour loses employment or struggles with medical expenses, do we quietly seek ways to assist?
• When we encounter a genuine charitable initiative, do we support it or at least help deserving people discover it?
• Above all, do we inspire generosity, or have we become so preoccupied with our own comfort that the needs of others scarcely enter our conversations?

The Qur'an is not asking everyone to become wealthy enough to solve poverty alone. It is asking us not to become indifferent. And when we cannot help sufficiently by ourselves, we should consider whether we can bring others together to help.

9. The Ultimate Reflection: What Will Our Wealth Say About Us?

There is an unmistakable moral progression across these Qur'anic passages.

• In Surah Al-Ma'un, a person is condemned for showing no concern for the needy.
• In Surah Al-Haqqah, neglect of encouraging their feeding appears alongside rejection of Allah.
• In Surah Al-Fajr, an entire social attitude is challenged because people do not encourage one another to help.
• In Surah Al-Balad, the righteous path includes feeding the hungry and encouraging compassion.
• In Surah Al-Insan, the believers' generosity is portrayed as sincere service for Allah's sake without expectation of reward from people.

These passages collectively teach that wealth is a trust, compassion is a responsibility, and encouraging goodness is itself a form of goodness. The Qur'an does not require us to eliminate all poverty single-handedly. It does, however, challenge us to respond sincerely to suffering according to our means and opportunities.

One final question deserves reflection:

On the Day when Allah asks us how we used the blessings entrusted to us, will we be able to say that we cared for those in need—and encouraged others to care as well?

Conclusion: Do Not Merely Feed the Poor—Help Awaken a Culture of Compassion

The repeated Qur'anic warning against failing to encourage the feeding of the poor carries a message much larger than occasional charity. It challenges selfishness, indifference and the belief that another person's hunger is someone else's concern. Allah calls believers to become sources of goodness whose influence extends beyond their own actions.

A meal may relieve one person's hunger today. Encouraging others to share may help many more tomorrow. When such encouragement becomes a community habit, compassion grows from an individual virtue into a shared social responsibility.

Let us therefore not measure our generosity only by how much we give, but also by how much goodness we inspire in others.

For the Qur'an's warning remains as relevant today as it was when first revealed:

وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ 

"And you do not encourage one another to feed the poor." — Surah Al-Fajr 89:18

May Allah make us among those who recognize the rights of the needy, relieve their hardship, and encourage others towards mercy and generosity. Ameen.

Principal References and Further Reading

Qur'anic passages: 107:1–7; 69:30–37; 89:15–20; 74:42–46; 90:12–17; 76:8–9; 36:47; 68:17–33; 4:36–37; 2:177, 271–273; 51:19; 70:24–25; 9:60; 5:2; 103:3.

Scholarly commentaries:

Ibn Kathir's Tafsir of Surah Al-Fajr 89:18

Maududi's Tafhim al-Qur'an, Surah Al-Ma'un

Ma'arif al-Qur'an, Surah Al-Fajr 89:18

Authentic Hadith: Sahih Muslim 1893a; Sahih al-Bukhari 5353.

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.

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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Keep Increasing Your Knowledge: A Lifelong Journey for Every New Muslim

Accepting Islam through the Shahādah is a profound beginning, but it is not the completion of one's spiritual journey. A new Muslim may have embraced the Oneness of Allah and accepted Prophet Muhammad ﷺ as His Messenger, yet many questions naturally remain: How should I worship Allah? How do I understand the Qur'an? What should I learn first? How can I distinguish authentic Islamic teachings from cultural customs?

The Qur'an answers this lifelong need for learning through a remarkably brief but comprehensive supplication mentioned in  mentioned herein under:

The Verse

رَّبِّ زِدْنِي عِلْمًا (Rabbi zidnī ʿilmā) - “My Lord! Increase me in knowledge.” Surah Ṭā Hā 20:114

Significance of the Prayer

The significance of this prayer is extraordinary: Allah instructed even Prophet Muhammad ﷺ to ask for an increase in knowledge. If the Messenger of Allah was directed to continue seeking knowledge, how much greater is the need for ordinary believers, particularly those who have only recently entered Islam?

What is the actual Context of Surah Ṭā Hā 20:114

To understand the verse properly, we must read the complete verse rather than concentrating on its final words alone.

“Exalted is Allah, the True King! Do not rush to recite a revelation of the Quran, O Prophet, before it is properly conveyed to you, and pray, ‘My Lord! Increase me in knowledge.’”

The circumstances behind the instruction According to Ibn Kathir, Prophet Muhammad ﷺ was intensely eager to preserve every word of revelation. While the Angel Jibril (Gabriel) was conveying the Qur'an to him, the Prophet would sometimes begin repeating the words before the revelation had been completed. That is why Allah instructed him not to hasten.

A similar instruction appears in Surah Al-Qiyamah 75:16–19, where Allah reassures His Messenger that preserving, reciting and clarifying the revelation are under divine care.

The lesson was therefore not to discourage eagerness for knowledge, but to teach patience, attentive listening and proper understanding. 

How eminent scholars interpret this verse

• Ibn Kathir: The Prophet ﷺ was instructed to listen until Jibril had completed delivering the revelation and then recite it. The concluding prayer asks Allah to grant further knowledge. Ibn Kathir also relates a statement of Sufyan ibn ʿUyaynah that the Prophet continued increasing in knowledge throughout his life. 
• Imam Al-Tabari: His explanation emphasizes not rushing to convey revelation before its meaning has been clarified. This highlights the importance of proper understanding before communicating religious knowledge to others. 
• Abul A'la Maududi: He explains that the Prophet's eagerness to memorize revelation could distract from listening carefully. The divine instruction established the correct manner of receiving knowledge: first listen attentively, understand, and then retain and convey it. 

The deeper message

The original instruction concerns how the Prophet ﷺ received revelation. It was not originally a timetable for educating new Muslims. Nevertheless, its wider lesson applies powerfully to everyone studying Islam:

Do not rush merely to accumulate religious information. Learn carefully, understand correctly, and let knowledge gradually transform your worship, conduct and character.

This is especially relevant today, when someone can watch dozens of Islamic videos, encounter conflicting opinions and become overwhelmed without having mastered the foundations of faith.

How does this verse apply to new Muslims?

A new Muslim should understand that Islam is not learned in a single day, nor does embracing Islam require a person to become a scholar. What matters is learning what is necessary, practicing it sincerely and gradually developing a deeper understanding.

Three principles should guide this journey:

• Knowledge before confusion: Begin with the foundations rather than complicated theological controversies. Qur'an 47:19 emphasizes knowing the truth of Allah's Oneness.
•  Knowledge followed by action: Learning how to pray should lead to establishing prayer; learning about honesty should improve one's dealings with others.
• Knowledge accompanied by humility: Where something is unclear, seek qualified guidance rather than adopting every opinion encountered online. Qur'an 16:43 teaches the principle of asking those with knowledge. 

The Prophet ﷺ reinforced the importance of religious understanding: “If Allah wants to do good to a person, He makes him comprehend the religion.” — Sahih al-Bukhari 71. 

This hadith helps explain why knowledge is more than memorizing religious facts. It enables believers to understand their responsibilities and the wisdom behind Islamic teachings.

A systematic learning programme for new Muslims

The following is a suggested educational pathway, not a religiously prescribed timetable. Essential obligations, particularly the five daily prayers, should be learned and undertaken from the beginning rather than postponed until a later stage.

• Stage 1: First days — Establish your foundation Begin by understanding the Shahādah, the Oneness of Allah (Tawhid), and the essential beliefs of Islam. Learn how to perform purification (wudu) and begin performing the five daily prayers (Salah). Start learning Surah Al-Fatihah and the necessary prayer recitations with a competent teacher. Do not wait until you have mastered Arabic before beginning worship.
• Stage 2: First month — Become familiar with Islamic worship 
• Learn the five pillars of Islam and the six articles of faith. 
• Continue improving Salah, and begin reading the Qur'an daily in a language you understand.
• Study the meanings of Al-Fatihah, Al-Ikhlas, Al-Falaq and An-Nas. Learn the basics of fasting, lawful and unlawful conduct, and the importance of repentance.
• Stage 3: Months 2–3 — Understand the Qur'an and the Prophet's life
• Begin learning to recognize and pronounce Arabic letters, progressing gradually toward Qur'anic reading.
• Study the life of Prophet Muhammad ﷺ (Seerah), how he treated others, his patience, honesty, mercy and devotion to Allah.
• Start studying selected Qur'anic passages with reliable explanations (Tafsir) rather than reading verses without understanding their context.
• Stage 4: Months 4–6 — Build Islamic character and understanding
• Study Islamic ethics: truthfulness, justice, kindness to parents, respect for neighbours, fulfilling promises, avoiding backbiting, and protecting others' rights.
• Become familiar with authentic Hadith and how scholars explain Islamic obligations. Learn the rulings relevant to your circumstances, including fasting, zakat when applicable, and family responsibilities.
• Stage 5: Beyond six months — Continue lifelong learning
• Expand Qur'anic study, improve Arabic reading, study the Prophets, and develop an understanding of Islamic history and scholarship.
• Learn how scholars interpret evidence and why legitimate differences of opinion sometimes arise.
• Above all, continue applying what you learn to your daily life.

This gradual approach is consistent with the Prophet's teaching that religion should not be made unnecessarily burdensome. In Sahih al-Bukhari 39, he cautions against overburdening oneself in religious practice. 

Give the Qur'an a central place in your learning

For a new Muslim, the Qur'an should become a lifelong companion, not merely a book consulted during Ramadan.

The Prophet ﷺ said: “The best among you are those who learn the Qur'an and teach it.” — Sahih al-Bukhari 5027. 

A beginner can follow a simple daily routine.

• Daily Qur'an and Islamic learning routine
• Listen to Qur'an recitation
• Improve pronunciation and familiarity with Arabic.
• Read a translation
• Understand a few verses in your own language.
• Study an explanation
• Learn the context and one important lesson.
• Reflect and apply
• Identify one way to put what you have learned into practice.

This is an illustrative study habit, not an obligatory religious schedule. Even someone unable to read Arabic fluently should not become discouraged. The Prophet ﷺ taught that the person who struggles while reciting the Qur'an receives two rewards. This is recorded in Sahih Muslim 798a. 

What should new Muslims avoid while seeking knowledge?

New Muslims sometimes encounter difficulties not because Islam itself is excessively complicated, but because they attempt to learn everything simultaneously.

They should particularly avoid confusing cultural practices with religious obligations, treating isolated social-media clips as authoritative religious instruction, becoming absorbed in sectarian disputes before understanding Islam's foundations, or feeling inadequate because they cannot immediately recite Arabic fluently.

A reliable teacher, a welcoming mosque community and authentic learning resources can make an enormous difference.

The Prophet ﷺ taught that consistent deeds, even when small, are especially beloved to Allah (Sahih al-Bukhari 6465).  The aim is steady progress, not hurried perfection.

Three questions to ask after every lesson A useful method of reflection is to ask:

1. What have I learned about Allah and His guidance?
2. What difference should this knowledge make to my worship or character?
3. What do I still need to understand, and whom should I ask?

This transforms religious learning from the accumulation of information into the development of faith and character. It also helps a new Muslim recognize that every answer may lead to another worthwhile question.

Reflective Conclusion

The words Rabbi zidnī ʿilmā are far more than a prayer for increasing information. They represent a lifelong commitment to learning with humility, understanding revelation with patience, and translating knowledge into righteous action. For a new Muslim, the Shahādah opens the door to faith, Salah establishes a daily relationship with Allah, and the Qur'an provides guidance for the journey ahead. There is no need to acquire all Islamic knowledge at once, but there is every reason to keep learning throughout life.

The beauty of Islam is that one never stops being a student of faith. Every verse understood, every prayer improved, and every good deed practiced brings another opportunity to grow closer to Allah. And so the prayer remains relevant—not only on the day someone embraces Islam, but for the rest of their life:

رَّبِّ زِدْنِي عِلْمًا “My Lord! Increase me in knowledge.”

Read this post along with our earlier post: Building faith Gradually

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.

Please visit our reference page: Surah 20 Ta Ha طه for selected verses from this Surah.

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.

References of shared Resources

Ibn Kathīr - Quran

Maududi - Alim

1.    Quran

2.    Quran

Bukhari Hadith 39 - Sunnah

Bukhari Hadith 5027 - Sunnah

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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When “One More Chance” Comes Too Late — The Warning of Surah Fāṭir 35:37

Some Qur’anic verses tell us what will happen in the Hereafter; others allow us to hear the regret of those who arrive there unprepared. Surah Fāṭir 35:37 belongs to the latter. It presents a chilling plea from people who finally understand the value of faith, repentance and righteous action—but only after the time for choosing has ended. Their cry, “Our Lord, take us out and we will do righteous deeds,” is not merely a description of their future condition; it is a warning addressed to those of us who are still alive. Allah shows us their regret now so that we do not have to experience it later.

The Verse

Surah Fāṭir 35:37 — The Qur’an’s Warning Against Delayed Repentance

There are verses in the Qur’an that describe Paradise and Hell. There are others that allow us almost to hear the voices of people after the opportunity for choice has ended. Surah Fāṭir 35:37 belongs to this second category. It presents a frightening moment: people who once had time, freedom, warnings and opportunities now beg Allah for only one thing—another chance to return and live differently.

وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ

“There they will cry out, ‘Our Lord! Take us out, and we will do righteous deeds, unlike what we used to do.’ [They will be told:] ‘Did We not give you lives long enough for whoever wished to take heed to do so? And a warner came to you. So taste, for the wrongdoers will have no helper.’”

The context of the verse

The preceding verse, 35:36, speaks of those who rejected faith facing the punishment of Hell. Verse 37 then reveals their response. The arrogance, distraction and excuses of worldly life have disappeared. They no longer dispute the truth. Now they plead: “Take us back. We will behave differently.”

But the answer given to them is devastating because it reminds them that the opportunity they now desperately desire had already been given:

• You had life.
• You had time.
• You had reminders.
• You had warnings.
• You had the opportunity to think.

The tragedy is not that Allah denied them the chance to change. The tragedy is that they did not use the chance while they possessed it.

What does “Did We not give you lives long enough?” mean? The verse does not specify one particular number of years. Its central point is that people were given sufficient opportunity to reflect and respond.

Ibn Kathīr explains that Allah reminds them that their lives were long enough for a person who wished to take heed to do so. He also records interpretations connecting advanced age with the disappearance of excuses: the longer a person lives and the more reminders he receives, the more reason he has to reconsider his relationship with Allah.

The Prophet ﷺ said: “Allah has left no excuse for a person whose life He has prolonged until sixty years.” — Ṣaḥīḥ al-Bukhārī 6419

This does not mean that sixty is a magical boundary after which repentance becomes impossible. Rather, it stresses that a long life is itself a profound opportunity—and consequently a profound responsibility.

Who is “the warner”? The Arabic expression is: وَجَاءَكُمُ النَّذِيرُ — “and the warner came to you.”

Classical commentators commonly understand this principally as the warning brought by Allah’s messengers and revelation. For the community addressed by the Qur’an, Prophet Muhammad ﷺ and the Qur’an itself constitute the clearest warning. Some early interpretations also regarded old age and grey hair as warnings in another sense: visible reminders that one's journey through this world is approaching its end.

The wider lesson is clear. Allah does not leave the human being completely unwarned. Revelation warns us. Conscience warns us. The death of others warns us. Age warns us. Illness can warn us. The passing of years warns us. Yet people can become so accustomed to warnings that they stop hearing them.

The Qur’an repeatedly describes the same regret Fāṭir 35:37 is not an isolated warning. The Qur’an repeatedly portrays people wishing for another chance when another chance is no longer available.

• Al-Mu’minūn 23:99–100 At death a person says, “My Lord, send me back so that I may do righteousness.” The request is rejected.
• As-Sajdah 32:12 The guilty say, “Our Lord, we have seen and heard, so send us back and we will do righteousness.”
• Al-Anʿām 6:27–28 Seeing the Fire, people wish they could return and believe—but Allah exposes the insincerity of such late regret.
• Az-Zumar 39:56–59 A soul cries, “Alas for me for what I neglected regarding Allah.”
• Ibrāhīm 14:44 People ask for a brief delay so they can answer Allah’s call and follow the messengers.
• Al-Munāfiqūn 63:10–11 At the approach of death a person asks, “Why did You not delay me for a little while?”
• Al-Mulk 67:10 The inhabitants of Hell admit, “Had we listened or reasoned, we would not be among the people of the Blaze.”

One remarkable pattern emerges from these passages: In this world people often ask for more evidence; in the Hereafter they ask for more time.

The Qur’an tells us about their future regret precisely so that we do not have to share it.

The real danger is postponement Very few people deliberately decide: “I want to meet Allah in a state of disobedience.”

The danger usually appears in a much less dramatic form "Later":

• I will pray regularly—later.
• I will stop this sin—later.
• I will seek forgiveness—later.
• I will repair that broken relationship—later.
• I will return what belongs to someone else—later.
• I will read the Qur’an seriously—later.
• I will think about death and the Hereafter when I am older.

The Qur’an repeatedly challenges this illusion because “later” is something nobody possesses. We possess only the opportunity Allah has given us now. 

Fāṭir 35:37 must be read alongside Allah’s mercy

"This verse should not produce despair." The same Qur’an that shows us the terrible consequences of postponing repentance also says:

“O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins.” — Qur’an 39:53

These two verses complement each other beautifully.

• 35:37: Do not wait until repentance becomes impossible.
• 39:53: While repentance is possible, never believe your sins are too great for Allah’s mercy.

Islam therefore stands between two dangerous extremes:

• False security — “I can continue indefinitely; I will repent someday,” and,
• Despair — “I have sinned too much; there is no point returning.”

The Qur’an rejects both. The proper response is: Return to Allah now—and return with hope.

How can we prepare ourselves to avoid such an end?

The answer is not to spend our lives terrified of death. The Qur’anic purpose is to make us conscious of life.

• Begin with sincere tawbah. Repentance is not merely saying Astaghfirullāh. It means recognizing the wrong, regretting it, abandoning it, asking Allah's forgiveness and sincerely intending not to return to it. Where another person's rights have been violated, genuine repentance may also require restoring those rights.
• Then protect the five daily prayers. Ṣalāh repeatedly pulls us out of worldly distraction. Five times every day the believer leaves business, conversation, entertainment and worry and stands before Allah. A life anchored in prayer is much harder to live in complete forgetfulness of the Hereafter.
• Develop a relationship with the Qur’an that produces action. After reading a passage, ask: What does Allah want me to understand? Is there something here I need to start, stop, repair or repent from?
• Remember death—but understand why Islam asks us to remember it. The point is not gloom. Remembering death places worldly successes, arguments and ambitions into proper proportion. Many things that seem enormous today become very small when viewed from the perspective of eternity.
• Take the rights of other people seriously. Prayer and fasting do not give us permission to abuse, defraud, slander, cheat, usurp property or destroy another person's honour. Some of the most dangerous sins are those whose consequences involve other human beings.
• And finally, never assume that knowledge by itself guarantees salvation. Fāṭir 35:37 is especially striking because the people do not ask to return and learn more.

They say: “We will do righteous deeds different from what we used to do.” Their regret concerns what they failed to do with the knowledge and opportunity they already possessed.

A question worth asking ourselves

• Imagine for a moment that you were one of the people described in 35:37. You have begged: “My Lord, return me.”

And imagine that your request was granted for one day. What would you do differently?

• Whom would you forgive?
• Whose forgiveness would you seek?
• What prayer would you stop postponing?
• What right would you return?
• What sin would you abandon?
• What would suddenly become unimportant?
• What would suddenly become urgent?
• Now consider the remarkable fact:

You have been given that day. It is today. That is perhaps the most practical way to read this verse.

Fāṭir 35:37 is really a verse addressed to the living

Although the people speaking in the verse are in the Hereafter, the verse was revealed to people who are still alive. That changes everything.

• Allah is allowing us to hear tomorrow's regret today.
• He shows us the end of the road before we arrive there.
• He tells us what people will wish they had done while we still possess the ability to do it.

So this passage should not leave us merely saying: “How terrible their condition will be.” It should make us ask: “What must I do now so that their words never become mine?”

Final Reflections - Do Not Wait Until You Would Give Everything for Today

The people of Fāṭir 35:37 will eventually understand something that every believer is invited to understand before death: time is not merely passing—it is opportunity disappearing.

Every sunrise gives us another chance to repent. Every prayer is another opportunity to return. Every Qur’anic reminder is another warning received before the final warning becomes reality.

The most frightening part of 35:37 may therefore not be Hell itself, but the words: “Our Lord, take us out and we will do righteous deeds.” They finally know exactly what they should have done—but they know it too late.

We do not have to wait for that moment. The people of the Hereafter will beg for the opportunity that you and I possess today. So repent while repentance is accepted. Worship while worship is still voluntary. Repair what can still be repaired. Forgive while there is still someone to forgive. Do good while your hands can still do it. Do not wait for a time when you would give everything for one more day with Allah—while Allah has already given you today.

Conclusion

Surah Fāṭir 35:37 is ultimately not a verse about hopelessness; it is a verse about opportunity. The people described in it will beg for one more chance because they will finally recognize the value of the time they wasted. We, however, still possess that chance. We can still repent, pray, restore rights, seek forgiveness, repair relationships, abandon wrongdoing and turn sincerely toward Allah. The real question is therefore not what we would do if we were returned from the Hereafter, but what we will do with the day Allah has already given us. The wisest response to this verse is simple: do not postpone the good you already know you should do, and do not delay returning to Allah while the door of repentance is still open.

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 Summary and Selected verses of Sürah (35) Fāṭir “The Originator / The Creator” for more Selected Verses 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.

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.

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