The Qur’an's Timeless Command for a Just Society - Cooperate in Goodness, Never in Sin — (5:2)

What makes a society truly righteous—is it enough for individuals to avoid wrongdoing, or must they also join hands to promote goodness and prevent injustice? Surah Al-Mā’idah (5:2) is one of the Qur’an's most comprehensive teachings on cooperation, justice, restraint, and collective moral responsibility. It establishes a remarkable principle: A believer is not only responsible for doing good personally, but should also help others do good—and must never become an accomplice to wrongdoing. Even more remarkably, the verse warns us not to allow hatred or past grievances to lead us into injustice. In a world where personal interests, group loyalties, and rivalries often overshadow truth and fairness, this divine command invites us to examine not only what we do, but also whom we support, what causes we strengthen, and whether our actions make the world more just or more unjust. It reminds us that true faith is not merely about being good ourselves, but also about helping goodness prevail.

Let us study and understand the 2nd verse of Surah Al-Mā’idah and ascertain how it effects our life, both as an individual and as a society:

1. What does Surah Al-Mā’idah 5:2 say?

The verse contains several commands, but two passages deserve particular attention.

• THE COMMAND TO COOPERATE IN GOODNESS

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

"Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression."

• And immediately before this command, Allah instructs: "Do not let the hatred of a people who once barred you from the Sacred Mosque provoke you to transgress." (5:2) 

These two statements, read together, reveal the essence of the verse: Do not allow hostility to make you unjust, and do not allow personal interests to make you cooperate in wrongdoing.

2. Historical context: Why was this verse revealed?

Surah Al-Mā’idah is a Madinan chapter whose teachings address the Muslim community as it developed its religious, social, and legal responsibilities.

The second verse begins by commanding respect for Allah's sacred rites, the sanctity of the sacred months, sacrificial animals designated for pilgrimage, and those travelling to the Sacred House in Makkah. It also explains that the prohibition against hunting while in iḥrām ends once that state is completed, subject to other applicable sanctuary restrictions.

But a particularly important historical background concerns the hostility between Muslims and the Quraysh of Makkah.

The connection with the Treaty of Ḥudaybiyyah In 628 CE (6 AH), the Prophet Muhammad ﷺ and his companions travelled towards Makkah intending to perform ʿUmrah. The Quraysh prevented them from entering the city. This was a deeply painful experience for the Muslims, who had come with peaceful religious intentions. 

According to Ibn Kathīr, the instruction not to let hatred lead to transgression refers to the resentment Muslims could have felt against those who had prevented them from reaching the Sacred Mosque. Allah commanded them not to retaliate unjustly, even against people who had previously wronged them. 

Think of the significance. The Muslims had genuine grievances. They had suffered persecution, displacement, and exclusion from their sacred sanctuary. Yet Allah did not permit resentment to become a justification for wrongdoing. The Qur’an distinguishes between the right to oppose injustice and the temptation to become unjust ourselves.That distinction makes this verse exceptionally important.

3. The deeper meaning: What are Al-Birr and At-Taqwā?

The verse uses two important Qur’anic terms.

• Al-Birr (الْبِرّ) — Comprehensive righteousness
• Birr is much broader than occasional charity or individual acts of kindness. It encompasses truthfulness, justice, fulfilling obligations, showing compassion, protecting the vulnerable, and behaving honourably towards others.
• Consider Surah Al-Baqarah 2:177, which explains righteousness through faith, generosity, prayer, zakāh, fulfilment of promises, and patience during hardship.
• This gives us an essential principle: goodness is not merely a private spiritual quality; it must also be visible in the way we treat other human beings.
• At-Taqwā (التَّقْوَىٰ) — Consciousness of Allah
• Taqwā means being mindful of Allah and guarding oneself against actions that displease Him.
• It introduces an essential moral safeguard.A charitable activity may appear beneficial, but if it is funded through fraud, oppression, or exploitation, its methods must also be examined.

Thus, birr directs us towards goodness, while taqwā helps us remain within moral limits while pursuing it.

4. How leading Muslim scholars interpret the verse

• Ibn Kathīr — Justice must prevail over resentment Ibn Kathīr emphasizes that hostility, even arising from genuine wrongdoing, must not lead a believer to violate Allah's commands. He connects this teaching with 5:8, which explicitly commands justice even towards those we dislike. 
• Al-Ṭabarī — Cooperation requires both action and restraint Al-Ṭabarī interprets cooperation in righteousness as helping others fulfil Allah's commands, and cooperation in taqwā as helping them avoid what Allah has forbidden. He also rejects the idea that hostility automatically permits violating another person's rights. 
• Abul Aʿlā Mawdūdī — A foundation for social responsibility In Tafhīm al-Qur’ān, Mawdūdī places the command within the broader obligations of respecting sacred boundaries, restraining revenge, and assisting what is right rather than what is sinful. The verse therefore has implications beyond individual morality, extending to how people and communities act together. 

The shared lesson is that Islam does not regard morality as an entirely private affair. A believer should contribute positively to society while refusing to help others commit injustice.

5. What does the verse ask of us in daily life?

The applications are far-reaching.

• Area of life - Family
• Cooperation in righteousness: Helping relatives in genuine difficulty
• Cooperation in sin or aggression: Concealing injustice to protect family reputation

• Area of life - Business
• Cooperation in righteousness: Fair trading, honesty, paying employees properly
• Cooperation in sin or aggression: Fraud, bribery, exploitation 

• Area of life - Society
• Cooperation in righteousness: Supporting education, healthcare and relief efforts
• Cooperation in sin or aggression: Helping powerful people deprive others of their rights 

• Area of life - Social media
• Cooperation in righteousness: Sharing verified, beneficial information 
• Cooperation in sin or aggression: Spreading slander, lies or malicious rumours 

• Area of life - Religious community
• Cooperation in righteousness{ Supporting beneficial teaching and charity
• Cooperation in sin or aggression: Protecting wrongdoing merely because the offender belongs to our group 

• Area of life - Personal relationships
• Cooperation in righteousness: Advising friends sincerely
• Cooperation in sin or aggression: Encouraging or assisting harmful conduct

Helping others is not optional to our moral character Many people believe that avoiding wrongdoing is sufficient to become a good Muslim. But this verse goes further. It calls us to participate in goodness.

• A wealthy person may fulfil personal obligations while overlooking opportunities to help neighbours, educate poor children, or support struggling families.
• A person with influence may avoid committing injustice personally while remaining silent when that influence could help prevent wrongdoing.

The verse invites us to consider how we can contribute constructively to the welfare of others. This does not mean every individual must participate in every good cause. Rather, believers should cultivate a willingness to cooperate in what is genuinely beneficial and righteous.

We must never support wrongdoing because of personal loyalty This principle is especially relevant when dealing with friends, relatives, colleagues, political groups, and religious communities.

Suppose a close relative is involved in a dishonest property transaction. Family loyalty may encourage others to provide false testimony or conceal important facts. But 5:2 establishes that cooperation becomes forbidden when its purpose is sinful.

The Prophet ﷺ reinforced this through a remarkable Hadith. He instructed believers to help their brother whether he was oppressed or an oppressor. When asked how an oppressor should be helped, the Prophet ﷺ explained: "By preventing him from oppressing others." — Sahih al-Bukhari 2444. 

This is an extraordinary ethical principle. True friendship is not helping someone get away with wrongdoing. Sometimes the greatest service we can offer is to prevent a person from committing it.

We must not let hatred destroy our sense of justice Perhaps this is the most challenging command of the entire verse. We naturally feel anger when someone harms us, humiliates us, deceives us, or violates our rights.

But Allah warns that such emotions must not be allowed to produce injustice. This teaching is reinforced just six verses later.

Surah Al-Mā’idah 5:8: "Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness." 

Consider its application today.

• When we dislike a political leader, do we circulate unverified accusations?
• When we disagree with another religious group, do we overlook the rights of its members?
• When a neighbour behaves unpleasantly, do we feel justified in treating them unfairly?

The Qur’an asks us to maintain justice even when emotions are working against it. Justice is most meaningfully tested when we are dealing with people whom we find difficult to forgive.

6. Does cooperation in righteousness include non-Muslims?

The verse addresses believers, but its ethical implications extend to cooperation in genuinely beneficial activities involving people of other faiths.

This understanding is consistent with Surah Al-Mumtaḥanah 60:8, which permits kindness and justice towards those who do not fight Muslims on account of religion or expel them from their homes.

Muslims can therefore cooperate with non-Muslims in humanitarian relief, environmental protection, education, care for the sick, and other legitimate social causes. Such cooperation does not require agreement on every religious belief or moral question.

The principle is to support what is good and avoid what is unjust. This is particularly important for presenting Islam to non-Muslims. The Qur’an does not teach that goodness loses its value merely because it is performed by someone of another faith.

7. A less-discussed lesson: Why must we encourage others to do good?

There is a meaningful connection between 5:2 and another Qur’anic teaching that deserves attention.

• In Surah Al-Māʿūn 107:1–3, Allah criticizes those who mistreat orphans and fail to encourage feeding the poor. Notice that the criticism is not limited to refusing food personally. It also concerns the failure to encourage others to provide it.
• Surah Al-Mā’idah 5:2 supplies the broader principle behind this responsibility. 
• A person may lack sufficient resources to finance a charitable activity, yet still encourage people who can help, organize assistance, or direct support towards someone in need.
• For example, a person who cannot personally pay for a needy child's education might bring together others willing to contribute.
• In this way, the benefit of a good deed can extend far beyond the resources of one individual.

The Qur’an thus teaches that goodness should spread through cooperation, not remain confined to isolated acts of personal virtue.

8. Why is 5:2 especially relevant to our times?

Modern society is built upon networks of cooperation. Businesses depend on employees, governments depend on institutions, communities depend on shared responsibilities, and digital platforms connect millions of people.

But cooperation itself is morally neutral. People may cooperate to provide food to the hungry—or to exploit the vulnerable. They may unite to defend justice—or to persecute those who disagree with them. This gives the verse a powerful contemporary relevance. The important question is not simply whether we are cooperating with others. 

It is: What are we helping others accomplish, and does our cooperation serve goodness or wrongdoing? That question applies equally to an individual, a family, a corporation, a religious organization, or a government. The Qur’an provides a moral standard by which cooperative activity can be evaluated.

9. Five questions we should regularly ask ourselves

1. Am I actively helping others do good, or am I concerned only with my own interests?

2. Have I ever supported something wrong because the person involved was a friend, relative, or someone influential?

3. Do my disagreements with others make me unfair in how I speak about them?

4. When I witness injustice, do I responsibly seek to prevent it, or do I remain silent merely to preserve my comfort?

5. Does my involvement in a group, institution, or community contribute to righteousness—or encourage conduct I know to be wrong?

These questions transform 5:2 from a verse we merely recite into a principle that can guide our conduct.

Conclusion: True Faith Is Not Only About Being Good, but Helping Goodness Prevail

Surah Al-Mā’idah 5:2 presents an extraordinary vision of a morally responsible society. It teaches that righteousness cannot be confined to personal worship, private charity, or individual honesty. It must become a shared responsibility through which people support one another in goodness, protect the vulnerable, restrain injustice, and refuse participation in wrongdoing. Equally important, the verse warns us not to permit anger, hatred, or past grievances to overcome our commitment to justice. A person may be wronged and still be accountable for the wrong he subsequently commits.

The verse therefore asks every believer to examine not only personal actions, but also the causes, people, and institutions receiving their support. Are we strengthening what is right, or making wrongdoing easier for others? Are we guided by justice, or by loyalty, resentment, and self-interest?

The greatness of this Qur’anic command lies in its simplicity and universality: help one another in whatever brings goodness, but never become a partner in sin or oppression. Were this principle faithfully observed in homes, businesses, communities, and governments, many forms of injustice would lose the cooperation that allows them to flourish.

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.

Resource references for further reflection|

Tafsīr Ibn Kathīr 

Mawdūdī's Tafhīm al-Qur’ān

Sahih al-Bukhari 2444

You may refer to more Selected Verses from Surah 5 Al Maidah (The Table [Spread with Food]) 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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O ye who believe: Be Just - Do not let the hatred of a people lead you to injustice (Al Qur'an)

Upkeep of unbiased justice is the hallmark of every civilized society and country. Justice is the foundation of trust, peace and moral order; when justice is compromised, resentment, oppression and disorder quickly take its place. It must be upheld even when it goes against our own interests, family, group or emotions, because selective justice is not justice at all. In Islam, justice is a duty before Allah, not merely a social convenience, and this is why the Qur’an repeatedly commands believers to remain fair even toward those they dislike. Justice must therefore stand above anger, loyalty, status and personal gain, because without it, neither individuals nor societies can remain truly righteous or secure.

This is very unfortunate that even after many centuries since revelation of this verse, we see injustice prevalent and true justice denied to the innocent merely because of old hatred or for political reasons. And while doing injustice, we forget that "Surely Allah is All-Aware of what you do" - and every wrong thing and injustice is duly recorded and will be presented as a proof of our injustice.

With this premise in view, we share and explain 8th verse of Surah Al-Mā’idah, the 5th Surah/Chapter of Al Qur'an - which is one of the Qur’an’s strongest commands about justice under emotional pressure:

The Verse

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

“O believers! Stand firm for Allah and bear true testimony with justice. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do.”

Context

Surah Al-Mā’idah was revealed in the later Madinan period, when the Muslim community was no longer a weak minority but had political and social power. That context matters greatly: the Qur’an was teaching Muslims how to behave when they had the ability to retaliate.

The verse addresses situations in which hostility, conflict or past wrongs could tempt believers to abandon justice. The Qur’an does not say, “Be just only toward those who are fair to you.” It deliberately speaks about people toward whom one may feel shanā’ān — intense dislike, resentment or hostility. That makes the command much more demanding.

Why is this verse so important?

The moral test of justice is not how we treat people we love. It is how we treat people we dislike. Anyone can be fair to a friend. The Qur’an demands something much higher: Do not allow your hatred to corrupt your judgment.

The verse therefore separates moral principle from emotion. You may dislike someone. You may oppose them. You may even have suffered because of them. But you are still not permitted to:

• lie about them,
• deny them their rights,
• exaggerate their wrongdoing,
• punish the innocent among them,
• suppress evidence in their favour,
• or justify injustice merely because they belong to the “other side.”

Scholarly explanation

1.    Ibn Kathīr

Ibn Kathīr explains that believers are commanded to uphold justice toward everyone, whether friend or enemy. Hatred must never lead a Muslim to abandon fairness.

His interpretation emphasizes that justice is not conditional upon another person’s conduct. Even when others behave unjustly toward you, their injustice does not grant you permission to become unjust yourself. This is a profound Qur’anic principle: Another person's sin does not legalize your sin.

2.    Al-Ṭabarī

Al-Ṭabarī understands the verse as commanding believers to bear testimony truthfully and uphold equity for Allah’s sake.

The phrase: اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ “Be just; that is nearer to taqwā” means that justice is not merely a social virtue—it is part of God-consciousness. A person cannot claim deep piety while deliberately treating opponents unfairly.

3.    Maududi

Maududi highlights the exceptional moral standard established here. Islam requires justice even toward those for whom one feels hatred. For him, this distinguishes Islamic justice from tribal morality, where people instinctively defend their own group and condemn the opposing side.

The Qur’an instead tells the believer: Truth comes before tribe, party, race, nation or personal loyalty.

4.    Yusuf Ali

Yusuf Ali stresses that hatred is one of the strongest forces capable of distorting judgment. Therefore, the believer must consciously guard against allowing emotional hostility to interfere with moral responsibility. Justice must remain objective, even when emotions are intense.

5. Javed Ahmad Ghamdi

The implication is that not only should every Muslim adhere to truth and justice, but also if truth and justice require his testimony he should fulfil this demand even if this means endangering his life. He should speak the truth and submit to the truth. He should be just, bear witness to justice and not adopt anything in his beliefs and deeds except what is true and just. So much so, even his animosity to a nation should not induce him to swerve from truth and justice. 

The relationship with Surah An Nisa verse 135

• Surah An-Nisā’ 4:135 gives the complementary principle:  Stand firmly for justice even against yourselves, your parents and relatives.
• Together, 4:135 and 5:8 form an extraordinary ethical pair:
• 4:135: Do not let love make you unjust.
• 5:8: Do not let hatred make you unjust.

In other words, the Qur’an protects justice from both emotional extremes. That may be one of the most complete definitions of impartial justice found in scripture.

Why this verse is urgently relevant today

The violation of 5:8 is visible in many areas of modern life.

1.    Politics

People frequently defend wrongdoing when committed by the political group they support, yet condemn the same act when committed by opponents. The Qur’anic standard is: The identity of the offender does not change the morality of the act.

2.    War and international conflict

During conflict, entire populations are sometimes dehumanized because of the actions of governments, armies or militant groups. Verse 5:8 rejects collective hatred as a justification for collective injustice. The innocent remain innocent.

3.    Sectarianism

Religious communities sometimes exaggerate the faults of rival sects while ignoring the faults within their own. The Qur’an does not permit truth to be manipulated for factional loyalty.

4.    Social media

Online platforms reward outrage. People often share an accusation about someone they dislike without checking whether it is true.

A damaging story is eagerly forwarded because: “It confirms what I already believe about them.”

That is precisely where 5:8 should intervene. Before sharing something hostile about an opponent, we should ask: Would I accept this evidence if the same accusation were made against someone I support?

That is a powerful test of justice.

5.    Personal relationships

This verse also applies within families. After a bitter divorce, business dispute or inheritance conflict, people can begin seeing everything the other person does negatively.

5:8 tells us: Your grievance may be genuine, but it does not give you permission to invent new grievances.

6.    Workplace

Suppose an employee dislikes a colleague. 

• When that colleague makes a mistake, it is exaggerated.
• When they perform well, it is ignored.

That is a small but very real violation of the Qur’anic principle. Justice does not mean neutrality between truth and falsehood. 

An important qualification is needed. 5:8 does not tell us to become morally indifferent. Justice does not mean pretending that aggressor and victim are always equal, or that truth and falsehood are interchangeable.

• You may strongly condemn wrongdoing.
• You may oppose injustice.
• You may defend yourself.
• You may seek legal punishment where appropriate.

What the verse forbids is crossing from justice into vengeance.

There is a difference between: holding someone accountable - and dehumanizing them.

How can we practice 5:8 today?

Today, buying judges, presenting false witnesses and unleashing a propaganda campaign against the opponent, no matter how innocent he may be, is the norm today. Such heinous tactics not only taint the face of justice but also results into injustice in most of the cases.

Therefore, in order to uphold justice as commanded by Allah, following habits can make this verse practical.

• Before judging a dispute, hear both sides.
• Before forwarding damaging information, verify it.
• When criticizing an opponent, criticize the actual wrong rather than inventing motives.
• Do not punish an entire group for the actions of some members.
• If evidence favours someone you dislike, acknowledge it.
• If someone you support commits wrongdoing, admit it.
• And perhaps most importantly: apply the same moral standard to your allies that you apply to your enemies.

Although the last tip is extraordinarily difficult. But that is exactly why Allah says:

اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ “Be just; that is nearer to righteousness.”

The deepest lesson

The verse does not ask us to eliminate human emotions for hatred, anger and resentment may arise naturally. What it demands is that emotion must not become judge and jury.

A believer may say: “I strongly oppose what you have done, but I will not lie about you, deny your rights or treat you unjustly.” That is the moral strength of 5:8.

Its message for our polarized world can be reduced to one principle: Justice is only truly justice when we are willing to give it even to those we dislike. And that is precisely why Surah Al-Mā’idah 5:8 remains one of the Qur’an’s most demanding and urgently needed ethical commands.

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 5 Al Maidah (The Table [Spread with Food]) already published.

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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The Verse of Ikmāl al-Dīn: Perfection of the Religion - How can this verse be used for Da'wah

The revelation of Al Qur'an onto Prophet Muhammad ﷺ through arch angel Jibraeel (Gabriel) was spanned over a period of twenty three years. Since it was revealed mainly on a people who were staunch followers of their ancestral traditions and culture, this much time was needed to mould their thinking and form of worship of idolatry and polytheism to monotheism and worship of one God. The qur'an also brought about a major shift in the family laws, laws of inheritance and status of women vis men, something that was strongly contested by the polytheists of Arabia.

It was at the end of the 23rd year, that Prophet Muhammad ﷺ was through a special revelation that the Divine commands and guidance have finally come to an end and that thereafter there will be no more prophets and no more Divine scriptures till the end of the world. This revelation was revealed at the the Farewell Hajj at Makkah and is known as the The Verse of Ikmāl al-Dīn—Perfection of the Religion.

Let us reflect on this verse and how it can affect our approach to extend Da'wah (invitation to Islam) to non Muslims.

The Verse

The expression Āyat Ikmāl al-Dīn refers to part of Surah al-Mā’idah, verse 3—Qur’an 5:3:

ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ ٱلْإِسْلَامَ دِينًا

“Today I have perfected your religion for you, completed My favour upon you, and chosen Islam as your religion.”

It is called the Verse of Perfection because of the words: أَكْمَلْتُ لَكُمْ دِينَكُمْ — “I have perfected your religion for you.”

What does the verse mean?

The statement contains three closely connected declarations.

1. “Today I have perfected your religion”

This means that the message brought through Prophet Muhammad ﷺ had reached its divinely intended completeness. The foundations of belief, worship, morality, lawful and unlawful conduct, family and social responsibilities, justice and humanity’s relationship with Allah had been sufficiently established.

It does not mean that Muslims would never encounter new situations. Rather:

• Revelation provides the complete foundations and principles;
• The Qur’an and Sunnah remain the final authority;
• Qualified reasoning and ijtihād apply those principles to changing circumstances.

What is Ijtihad: Ijtihād (اجتهاد) literally means exerting one’s utmost effort. In Islamic law, it means the disciplined effort of a qualified scholar to derive a ruling from the Qur’an and authentic Sunnah when no clear, explicit ruling directly addresses a particular matter.

For example, the Qur’an does not mention modern issues such as organ transplantation, digital currencies or artificial intelligence by name. Scholars therefore study the relevant Qur’anic principles, hadith, objectives of the Sharīʿah, analogy and possible benefits or harms to reach a ruling.

Ijtihād does not mean inventing a new religion, changing an explicit command, or interpreting Islam according to personal preference. There can be no ijtihād against a clear and decisive text—for example, one cannot use ijtihād to declare interest, adultery or intoxicants permissible when their prohibition is established.

Therefore, Islam is complete, but human understanding and application may still require study, renewal and correction.

2. “I have completed My favour upon you”

The greatest favour is not merely material prosperity, but divine guidance. Allah had:

• sent the final Messenger ﷺ;
• revealed the Qur’an;
• established the rites of worship;
• clarified lawful and unlawful conduct;
• given the Muslims security to practise their religion;
• and purified the pilgrimage from idolatrous practices.

The completion of the favour therefore included both spiritual guidance and the establishment of the Muslim community.

3. “I have chosen Islam as your religion”

Islam here means willing submission to Allah—the essential message preached by all prophets. The religion of Muhammad ﷺ was not presented as a new tribal or national religion, but as the final and universal form of the same call made by Abraham, Moses, Jesus and the other messengers: worship Allah alone and live according to His guidance.

Historical context of its revelation

The strongest and best-known report states that this passage was revealed to the Prophet ﷺ while he was standing at ʿArafāt during the Farewell Pilgrimage in 10 AH, on a Friday.

A Jewish man later said to ʿUmar ibn al-Khaṭṭāb رضي الله عنه that, had such a verse been revealed to the Jews, they would have treated its day as a festival. ʿUmar replied that Muslims knew exactly where and when it had been revealed: on Friday, while the Prophet ﷺ was standing at ʿArafāt. This is recorded in Sahih al-Bukhari 45 and 7268, and the revelation at ʿArafāt is also reported in Sahih Muslim 3017.

The occasion was highly significant. The Prophet ﷺ was performing his only complete Hajj after the conquest of Makkah. A vast gathering of Muslims was present, and the rites of Hajj were being taught in their final form. The verse therefore announced that Islam had become fully established as a divinely guided way of life.

This does not necessarily mean that 5:3 was the very last Qur’anic verse revealed. Reports differ concerning the final verse. The expression means that the religion had reached its intended completion, not necessarily that no Qur’anic words whatsoever were revealed afterward.

Its position within Surah al-Mā’idah

The statement appears inside a longer verse concerning prohibited foods, lawful slaughter and necessity in extreme hunger. Before the declaration, Allah says:

“Today the disbelievers have despaired of overcoming your religion. So do not fear them; fear Me.”

After declaring the religion perfected, the verse allows a person facing extreme hunger to eat otherwise prohibited food when there is no intention to sin.

This placement teaches something important: the perfection of Islam is not merely theological. It includes:

• belief and worship;
• everyday food and conduct;
• obedience to Allah;
• moral discipline;
• and mercy in situations of genuine necessity.

Islam’s law is principled but not cruel: even within a prohibition, Allah provides an exception to preserve life.

The broader context of Surah al-Mā’idah

Surah al-Mā’idah is one of the late Madinan surahs. Its major subjects include:

• fulfilling covenants;
• lawful and unlawful things;
• justice, even toward opponents;
• relations with the People of the Book;
• the missions of Moses and Jesus;
• obedience to Allah and His Messenger;
• and faithfulness to revealed guidance.

Thus, the Verse of Perfection summarizes an important message of the Surah: Allah has provided complete guidance, and believers must now honour it faithfully rather than altering religion according to desire.

How to use this verse in Daʿwah to non-Muslims

1. Present Islam as the completion of the prophetic message

Do not describe Islam merely as “the religion of Muslims.” Explain it as the continuation and completion of the message of all prophets:

One Creator, one humanity, moral accountability, revelation, repentance and the Hereafter.

This connects naturally with the Qur’anic invitation to the People of the Book:

“Come to a common word between us and you: that we worship none except Allah.” —Qur’an 3:64

This approach is especially helpful when speaking to Christians and Jews.

2. Explain what “complete” means

• A non-Muslim may ask: “How can a seventh-century religion be complete for modern life?” 
• Explain that completeness does not mean that the Qur’an names every later invention. It means that it provides enduring principles by which new situations can be evaluated:
• truth and justice;
• protection of life and dignity;
• family responsibility;
• lawful earning;
• prohibition of exploitation;
• compassion for the weak;
• freedom from superstition;
• accountability before God.

Technology changes, but questions of truth, greed, power, sexuality, family, justice and human responsibility remain.

3. Do not use the verse as circular proof

Simply telling a non-Muslim, “Islam is true because the Qur’an says Islam is perfect,” may not persuade them. The verse is Islam’s declaration about itself, but the person should also be invited to examine its supporting evidence:

• the Qur’an’s concept of God;
• its coherence and preservation;
• the life and character of Prophet Muhammad ﷺ;
• its continuity with earlier prophets;
• its moral and spiritual teachings;
• and its explanation of human purpose and accountability.

The verse introduces the claim; thoughtful discussion helps the listener investigate it.

4. Distinguish perfect Islam from imperfect Muslims

A common objection is: “If Islam is perfect, why are many Muslims unjust, divided or corrupt?” The answer is that the verse declares the religion perfect, not every follower perfect, or for that matter many followers of other Divine religions may not be perfect. A perfect medical prescription does not benefit someone who ignores it. Muslim misconduct may demonstrate failure to follow Islam, not a defect in Islam itself.

Nevertheless, Muslims must acknowledge their failures honestly rather than defending everything done in Islam’s name.

5. Present perfection without arrogance

The verse should not be used triumphantly to humiliate followers of other faiths. Its first effect should be gratitude and responsibility:

“If Allah has completed His guidance, am I learning it, living by it and representing it properly?”

The Qur’an commands Muslims to invite others with wisdom and beautiful instruction and to converse with the People of the Book in the best manner. A harsh personality can obstruct a truthful message.

6. Emphasize Islam’s balance

The complete religion brings together matters people often separate:

• faith and reason;
• worship and social responsibility;
• rights and duties;
• justice and mercy;
• body and soul;
• individual character and community welfare;
• worldly life and the Hereafter.

The location of the declaration inside a verse dealing with food laws and compassionate exceptions illustrates that Islam addresses both great theological truths and practical daily life.

A possible daʿwah explanation

You may say:

“Islam teaches that God did not leave humanity without guidance. He sent the same essential message through Abraham, Moses, Jesus and Muhammad—peace be upon them all. In Qur’an 5:3, God declares that this guidance reached its final and complete form. This does not mean Muslims are perfect; it means that the essential principles needed to know God, reform character, build just relationships and prepare for the Hereafter have been completed. Islam invites every person to examine that claim thoughtfully rather than accepting it blindly.”

Central lesson

Āyat Ikmāl al-Dīn is both an announcement and a responsibility:

• It announces that divine guidance has been perfected, 
• But it also requires Muslims to stop reshaping religion according to fashion, culture or personal desire.

In daʿwah, it should be presented not as a slogan of superiority, but as a compassionate invitation: Allah has completed the guidance humanity needs; come, examine its message, its evidence and its transformative power.

Conclusion

The essence of Surah Al-Mā’idah 5:3 is that Islam is a complete, perfected way of life in which Allah defines what is lawful and unlawful, teaches obedience even in matters of food, and at the same time shows mercy to those compelled by genuine necessity. Its central declaration—“Today I have perfected your religion for you, completed My favour upon you, and chosen Islam as your way”—reminds us that faith is not to be reshaped by personal desire or changing fashion; our task is to receive Allah’s guidance with gratitude, live by it sincerely, and trust that His commands combine wisdom, purity, justice, and compassion.

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 5 Al Maidah (The Table [Spread with Food]) already published.  You may also refer to our reference page Da'wah - The Invitation to Non-Muslims to Islam to know more about extending invitation of Islam to non Muslims.

You may also refer to our exclusive reference pages:

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

Selected verses from Surah 5 Al Māʼidah (The Table [Spread with Food])

Surah al-Mā’idah (سورة المائدة) is the 5th Surah / chapter of the Qur’an. It’s a Medinan surah which indicates that it was revealed after the Prophet Muhammad ﷺ migrated to Madinah from Makkah when the plythetists of Makkah made it unbearable for the Muslims to stay there. It was revealed mostly in the later period life of of Prophet Muhammad ﷺ.  Some parts were revealed shortly before the Prophet’s final Hajj and even near the end of his life, making it one of the last surahs revealed.

The Surah primarily addresses legal, ethical, and interfaith matters relevant to a growing Muslim community. 

The Arabic word Al-Mā'idah (Arabic: ٱلْمَائدَة, romanized: al-Māʾidah) means 'The Table [Spread with Food]' or simply the "Meal" or "Banquet" . This name is taken from verses 112 to 115, which tell the request of the followers of Prophet 'Isa (Jesus) that Allah send down a meal from the sky as a sign of the truth of his message.

Timings and importance of its revelation

The Surah was revealed when the Muslim community was well established and governing Madinah. It was time then to lay down detailed instructions for the Muslim rulers and ordinary Muslims on how to live a life under the ambit of Islam. Thus the surah focuses on:

• Laws related to halal and haram (permitted/forbidden)
• Justice and leadership
• Interfaith relations, especially with Jews and Christians
• Fulfillment of covenants and moral accountability

We have already published a series of posts on Tafseer / detailed explanation of the Surah. The Surah being one of the longest verses of Qur'an, has thus been divided into four part for better understanding. The tafseer is based on intellectual work of some of the renowned Muslim scholars of their time. Those interested to read the tafseer, may refer to our reference page the link to which is given herein under:

Overview Surah Al Maidah - The Table Spread: The 5th chapter of Holy Qur'an

Owing to the importance of subjects discussed in the Surah, we have already published a number of posts in some of the important issues mentioned in the Surah, the links to which are as given herein under:

• The Qur’an's Timeless Command for a Just Society - Cooperate in Goodness, Never in Sin  (Verse 2)
• The Verse of Ikmāl al-Dīn: Perfection of the Religion - How can this verse be used for Da'wah (Verse 3)
• O ye who believe: Be Just - Do not let the hatred of a people lead you to injustice (Verse 8)
• Divine Forgiveness - For Whom? (verse 9)
• Slaying an innocent soul is like slaying all mankind (Verse 32)
• Disbelievers are the most unfortunate for their wealth cannot save them from Chastisement of Hell (Verse 36)
• Why Allah did not make all people One Single Community Right from the Beginning  (Verse 48)
• Most of the People are indeed Iniquitous (Verse 59)
• Who are those  whose eyes overflow with tears (Verse 83)
• Expiation (kaffāra "کفارہ") for Breaking the Oaths (Verse 89)
• Beware Believers! of the handiwork of Satan (Verse 90)
• Believers! Turn wholly away from all abominations, the handiwork of Satan (Verses 90-91)
• Abundance of evil cannot override the good even if scarce  (Verse 100)
• Men of understanding! Know that good and bad cannot be equal, though bad often pleases you (Verse 100)
• Believers! Do not be  Over-inquisitive and unnecessarily curious  (verse 101)
• Believers! Take heed of yourself, if you are rightly guided - the error of he who strays will not harm you  (Verse 105)
• Prophetic Supplication by Prophet Eesa (Jesus, son of Mary) as mentioned in Qur'an (Verse 114)

In time, we will keep on adding other issues / commandments and guidelines as Divinely revelaed in the Surah.

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.

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.

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

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.

Please refer to our exclusive Reference Page: Selected Verses from Selected Surahs from Qur'an for more slected verses from other Surahs of Qur'an

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: 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 | Resource References: | Wikipedia |  1 | 2 | 

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

In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

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

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

Follow @IslamUltimate

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

Read More

Men of understanding! Know that good and bad cannot be equal, though bad often pleases you

All our life is spent playing the tug of war game - pushing and pulling the bad away and pulling the good. Yet the evil is so powerful that often get pulled away to the evil camp for evil is always pleasing, tempting and inciting. However, state keeps us feeling guilty much too often, for as long as the light of truth keeps burning in our hearts. Those who continue to be pulled away from the righteous path, one day become so burdensome with the evil that it becomes difficult for them to turn back.

And this phenomenon is not restricted to evil and good. This happens in every sphere of life: Deceit remains tempting and a top priority for many, by harming others for own pleasures. No Divine Faith encourages adopting the evil or the bad. Yet we always get carried away for evil  

With this premise, now let us read the 100th verse of Surah 3. Al Maidah, in which Prophet Muhammad ﷺ has been asked to warn the people to sway away from bad and do good, for these two cannot be equated, even though the former looks pleasing:

قُلْ لَّا يَسۡتَوِى الۡخَبِيۡثُ وَالطَّيِّبُ وَلَوۡ اَعۡجَبَكَ كَثۡرَةُ الۡخَبِيۡثِ​ ۚ فَاتَّقُوا اللّٰهَ يٰۤاُولِى الۡاَ لۡبَابِ لَعَلَّكُمۡ تُفۡلِحُوۡنَ

(5:100) (O Messenger!) Say to them: "The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.'

This verse sets up a new standard of values, which is quite different from the standard of those who look only at the outward aspect of things. Such people usually judge things by their quantity and not by their quality. For instance, one hundred rupees are always considered greater in value than five rupees by one who does not attach any value to the means by which these might have been obtained. But contrary to this evaluation, this verse declares that if these one hundred rupees have been obtained by unfair means and those five rupees earned by fair means, then the former are less in worth because of their impurity than the latter because of their purity. According to this standard, it is not the number or the quantity of a thing that increases or decreases its true worth but the question whether it has been obtained by fair means or foul. Obviously, a drop of rose scent has greater value than a heap of filth and a cup of pure water is tar greater in worth than a cistern full of impure urine. Therefore one who is really wise will always remain content with the lawful, though it may appear to be very insignificant and worthless, and will never try to grab the unlawful, though it might appear to be very alluring and grand.

Tafsir Ibn e Kathir: Tayyab and Khabeeth are Not Equal

In this ayah, Allah subhanahu wa ta’ala commands the Prophet salAllahu aalyhi wa sallam to convey us that there is no comparison between the pure and the impure. We may be surrounded by the impure but this abundance doesn’t make it lawful for consumption.

He says: (قُل لاَّ يَسْتَوِى الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُواْ اللَّهَ يأُوْلِى الاٌّلْبَـبِ لَعَلَّكُمْ تُفْلِحُونَ - “Say: ‘Not equal are the bad things and the good things, even though the abundance of the bad may please you.’ So have Taqwa of Allah, O men of understanding in order that you may be successful.”

The word yastawa يَسْتَوِى is from the root letters seen-wau-ya which means equivalent.

The word tayyab طَّيِّب  refers to that which is pure while khabeeth خَبِيثُ is impure or bad. It is the Law of Allah that decides what is impure and what is pure. For example, apparently a thing may seem clean but it will spiritually impure. Similarly, we may see a dirty object but spiritually it may be clean. So, this includes both spiritual purity and spiritual impurity as well as physically purity and physical impurity.

A spiritually impure person will be one who has hypocrisy in his heart. He does shirk or his akhlaq is awful. He may be physically clean though. On the other hand, there is a person who doesn’t appear physically clean but he is a sincere believer with good akhlaq.

Physical impurity can include an action that’s bad such as yelling at someone, giving someone a dirty look, not doing something in time, disobeying and hurting others.

Remembering Allah, doing dhikr can never be equal to backbiting. Reciting Qur’an and reading that which arouses sexual desire cannot be same. Tayyab food is that which is halal while khabeeth is that which is haram and unclean.

Therefore, tayyab and khabeeth can never be same even if there is abundance of evil and impurity. For example, everyone is uttering a bad word, we tell our nafs, “It’s okay to say it because everyone else is doing so.” We are surrounded by alcohol. We see a lot of variety. Yet we cannot opt for it. It is khabeeth for us.

If we have Taqwa of Allah, His fear and consciousness we will stay away from the khabeeth even if everyone is running after it. People of Taqwa have sound minds. They avoid and abandon the impermissible, and let the permissible be sufficient for them.

Yusuf Ali Explanation: 

People often judge by quantity rather than quality. They are dazzled by numbers: their hearts are captured by what they see everywhere around them. But the man of understanding and discrimination judges by a different standard. He knows that good and bad things are not to be lumped together, and carefully chooses the best, which may be the scarcest, and avoids the bad, though evil may meet him at every step.

Javed Ahmad Ghamidi Explanation:

This style of an admonition after another is meant to explain that God knows everything and people should be aware that none of their deeds are hidden from Him, and just as He is Forgiving and Merciful, He is also stern in retribution. The Prophet of God has explained this fact to them. It is now their responsibility. They should remember that God is absolute good and an embodiment of truth and justice. He cannot deal with good and evil in the same manner. It is possible that the abundance of evil attract people, but this abundance carries no weight before God. He only accepts what is pure, and only those who adopt piety and virtue will succeed before Him. In His sight, contaminated concepts and deeds and impure things will result in nothing but Hell.

Tafsir Qur'an Wiki:

At the concluding part of this passage God provides us with a standard so that we may give correct judgement of all things. In these scales, only what is good and wholesome is weighty, while that which is foul and evil carries no weight. This prevents a Muslim from being deceived when he finds that the foul is plentiful and the evil too numerous. Evil and good are mentioned here within the context of elaborating which food and game are permissible and which are forbidden. What is forbidden is evil, while everything that is permissible is good. Certainly the good and the evil cannot be equal, even though the evil may come in such plenty that it attracts and tempts people. That which is good provides enjoyment that is not followed by foul consequences, such as regret, waste, pain or disease. The pleasure gained out of evil things cannot be matched even by a modicum of the good things in life. What is more is that with the good things, man enjoys safety in this life and in the life to come. When the human mind is free of the shackles of desire as a result of its being God-fearing and when it has attained a keen watchfulness, it will inevitably prefer good to evil. This is bound to end in success and triumph, both in this world and in the Hereafter: “Have fear of God, you who are endowed with understanding, so that you may triumph.” This verse especially suits the present occasion, but it has a much wider implication. It looks to a broad horizon, encompassing life in its totality.

LESSONS from this verse:

• Tayyab and Khabeeth are not the same in the Sight of Allah and in the sight of those who have aqal. When people know pure and impure are not the same, only then we are going to stay away from the khabeeth. Otherwise yelling at someone and speaking politely will become equal. We need to develop in ourselves the knowledge that good and bad cannot be equal.
• Since Tayyab and Khabeeth are not the same, we should like the Tayyab and leave the Khabeeth. Generally, we choose whatever is “in” or famous even if it goes against the Deen. We wear clothing which is in trend even if it doesn’t cover the aura. When it comes to clothing, eating and talking we do that which is common. Allah subhanahu wa ta’ala tells us don’t go for Khabeeth even if you are surrounded by it. Khabeeth makes us negligent of Allah subhanahu wa ta’ala.
• We are taught our focus should not be on the “quantity” but the quality. For example, we go to the grocery and we see a box of strawberries which is being offered at a discounted price but has fungus growing over it, are we going to buy it? No. Then why when it comes to the Deen we don’t look at the Tayyab but blindly follow the crowd.

We learn from a hadeeth when a person gives something as small as a date earned from halal income it has more value than a mountain of wealth earned from haram means.

• When sisters adopt the Hijab they wear it in such a manner that it doesn’t cover the aura. A fancy headscarf with tight-fitted garment is not hijab. Similarly, brothers have invented their own “designs” of beard that is not the Sunnah of the Prophet salAllahu aalyhi wa sallam.

Allah subhanahu wa ta’ala says in Surah Sa’d ayah 28, “Or should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?”

People of intellect do not follow the crowd. They don’t look at Hijab “models” and see how they are dressed up. They don’t look at different “designs” of beard and adopt them. They study the Shariah and follow it.

Abdullah ibn Mubarak said, “Keeping myself clean from consuming a doubtful dirham is more charitable to me than giving 100,000 dirhams in charity.” 

• The abundance and variety of the Khabeeth is also a test. We see haram everywhere and we become desensitize. People are not particular about what they are watching on TV or the Internet, what kind of books or literature they are reading, what kind of food they are consuming. This is a test from Allah to determine who fears Him without seeing Him.
• Fear of Allah is in our hearts. A person cannot stay away from the evil unless he has dislike for it in his heart. If he likes something he will accept it even if it means going against the commands of Allah. Are we that impressed with the Khabeeth?
• People who have intellect they will differentiate between the Tayyab and Khabeeth that is the key to their success.

In the light of the above quoted verse, let us be armed with adequate wisdom and understanding to fight back when evil seems to be overpower us or when worldly things start to please us more than the life of the Hereafter. Those who have form faith, do not let their hearts waver and continue to follow the Siraat al Mustaqeem.

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.

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.

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

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 read more posts on similar theme in our series of posts related to: Compiled verses from Qur'an on specific subjects: Life

For more Selected Verses, please refer to our reference page: 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 | Tafsir References: | 1 | 2 | 3 | 4 | 

Read details of this verse in Part IV of the Tafsir of Surah Al Maidah

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

In order to augment and add more explanation as already provided, additional input has been interjected from the following sources: 

• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Yusuf Ali Translation
• Translation Javed Ahmad Ghamidi / Al Mawrid
• Qur'an Wiki
• Verse by Verse Qur'an Study Circle
• Towards Understanding the Quran

In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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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