A Man is Not to be Punished for the Wrongs done by his Father or Brother - Prophet Muhammad ﷺ cautioned

Bringing criminals to justice is the legitimate demand of every cultures and responsible civic community. But in the absence of the culprit, apprehending his relatives, specially nearest blood relatives like father and brother or even the son to pressurize the absconding criminal to turn himself in is extreme act of injustice being exercised in many countries and communities. Sometimes, even the blood relations of the absconding criminal are punished in his stead.

Prophet Muhammad ﷺ strictly prohibited such a practice and cautioned believers to abstain from harming the blood relations of an absconding criminal. This caution has been mentioned in a Hadith attributed to Prophet Muhammad ﷺ, mentioned in Sahi Muslim as Hadith number 4495 explained herein under:

The Hadith

Narrated by Abu Rimthah: 

I went to the Prophet (ﷺ) with my father. The Messenger of Allah (ﷺ) then asked my father: Is this your son? He replied: Yes, by the Lord of the Ka'bah. He again said: Is it true? He said: I bear witness to it. The Messenger of Allah (ﷺ) then smiled for my resemblance with my father, and for the fact that my father took an oath upon me. He then said: He will not bring evil on you, nor will you bring evil on him. The Messenger of Allah (ﷺ) recited the verse: "No bearer of burdens can bear the burden of another."

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا عُبَيْدُ اللَّهِ، - يَعْنِي ابْنَ إِيَادٍ - حَدَّثَنَا إِيَادٌ، عَنْ أَبِي رِمْثَةَ، قَالَ انْطَلَقْتُ مَعَ أَبِي نَحْوَ النَّبِيِّ صلى الله عليه وسلم ثُمَّ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لأَبِي ‏"‏ ابْنُكَ هَذَا ‏"‏ ‏.‏ قَالَ إِي وَرَبِّ الْكَعْبَةِ قَالَ ‏"‏ حَقًّا ‏"‏ ‏.‏ قَالَ أَشْهَدُ بِهِ ‏.‏ قَالَ فَتَبَسَّمَ رَسُولُ اللَّهِ صلى الله عليه وسلم ضَاحِكًا مِنْ ثَبْتِ شَبَهِي فِي أَبِي وَمِنْ حَلْفِ أَبِي عَلَىَّ ‏.‏ ثُمَّ قَالَ ‏"‏ أَمَا إِنَّهُ لاَ يَجْنِي عَلَيْكَ وَلاَ تَجْنِي عَلَيْهِ ‏"‏ ‏.‏ وَقَرَأَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏{‏ وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ‏}

The Hadith mentioned in Sahih Muslim 4495 refers to a principle the Prophet Muhammad ﷺ established about justice and personal responsibility. The narration is connected to the Qur’anic idea:

“No bearer of burdens shall bear the burden of another.” — Qur’an 6:164

Explanation

The hadith describes the Prophet ﷺ forbidding punishment of relatives for someone else’s crime. In other words:

• A father should not be punished for his son’s crime,
• A brother should not be punished for his brother’s offense,
• And collective revenge or collective punishment is unjust.

This was a major reform in Arabia, because tribal societies often practiced collective retaliation.

Historical background

Before Islam, many tribes followed systems where if one person killed someone, revenge could target the killer’s tribe, even entire families could be attacked and relatives could be imprisoned or humiliated,

cycles of revenge lasted generations.

The Prophet ﷺ tried to replace this with:

• Individual accountability,
• Evidence-based justice,
• Limits on retaliation,
• And protection for innocents.

So this hadith was part of a broader transformation from tribal vengeance to legal responsibility.

Why did the Prophet ﷺ forbid it?

• Justice requires individual responsibility
• A person is morally accountable only for their own actions.
• Punishing innocent relatives violates fairness because:
• they did not choose the crime,
• they may even oppose it,
• and harming them creates new injustice.
• This became a foundational Islamic legal principle.
• To stop endless revenge cycles
• Collective punishment often creates:
• Bitterness,
• Tribal hatred,
• Civil conflict,
• and generational violence.
• By limiting punishment to the guilty individual, Islam tried to reduce escalation.
• To protect vulnerable people
• In many societies, rulers or tribes target families to:
• Pressures suspects,
• Intimidates opposition,
• or Demonstrates power.
• The Prophet ﷺ rejected this logic.

Applicability to our Present times

Unfortunately, collective punishment still exists in many parts of the world — not only in Muslim societies but in other countries too. Some examples are appended below:

• Arresting reletives to pressure suspects,
• Demolishing family homes,
• Targeting clans or ethnic groups,
• pPunishing communities for actions of militants,
• or Social “honor” retaliation against entire families.

Human rights law today generally rejects collective punishment for the same reason Islam did: innocent people should not suffer for crimes they did not commit.

Why does it continue?

Now the question arises despite communities having reformed due to education and awareness and access to social justice. There are several reasons, some appended below:

• Continuation of tribal customs in many parts of the world,
• Authoritarian politics, 
• Revenge culture,
• Fear tactics,
• Weak legal systems,
• Emotional reactions after violence.

People often justify it by saying: “The family knew,” or “pressure the relatives to stop him.” But Islamic ethics generally requires proof against each individual person.

How to avoid it

We need to bring an end to this heinous culture of taking blood relations hostage or even punishing them for the crime by the fathers, sons or brothers. Herein under are some suggested actions that can be taken:

• Strong rule of law: Punishment should require:
• Evidence,
• Fair trials,
• and individual responsibility.
• Reject revenge culture: Communities can teach:
• Justice is not inherited,
• Guilt is not collective,
• and anger should not override fairness.
• Religious education: Teaching Qur’anic and Prophetic principles about justice helps counter tribal or emotional thinking. It is unfortunate that many a Muslims are unaware of Islamic laws, directives and norms. They still cling to tribal mindset and indulge in actions tangent to Islamic law.
• Protect due process: 
• Scholars have always historically emphasized:
• Just and impartial investigation,
• Dependable and men of character as witnesses,
• and limits on state power, which normally play a dominant role in apprehending blood relatives' and keeping them under custody till the criminal gives in.
• Without due process, laws are compromised collective punishment becomes easier.
• Moral courage: People often stay silent when innocent relatives are targeted. Preventing injustice requires:
• Speaking against abuse,
• Defending innocents consistently - even when emotions are high.
• Broader significance

This hadith thus establishes a principle now considered fundamental in both Islamic law and modern legal ethics: "Responsibility is personal, not inherited." This fact has over a period of time has  helped move societies, communities and countries away from tribal vengeance toward a more principled understanding of justice. Nevertheless, we need to be vocal on the rights of people and let not sit idle and protest on issue at hand. 

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.

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ about Warning and Cautions for more Hadiths on the subject

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: The material for this post has been collected from the references as 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. one may also consult local Muslim Imaan of the masjid for more clarification.

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. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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

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Believers! Stand out firmly for justice, as witnesses to Allah

Al-Qurʾān is that Divine Scripture from Allah that gives out a complete conduct of life to the mankind. It dwells at length on all facets of human life including Justice. In fact, Al-Qurʾān spells out detailed framework of jurisprudence which if implemented today in true letter and spirit would change the life of every human being, for it speaks of equality in justice for everyone without any inclinations.

We have already published a number of posts on Justice in Islam and the Justice on the Day of Judgement which can be accessed from the links given below:

• Selected verses from Al Qur'an on Justice / Rules of Islamic Laws
• Rules of Divine Court on Day of Judgement

Today, we share another ayat / verse to add to the already published posts by us on Justice in Islam. This verse is the 135th verse of Surah an-Nisā’ (4:135) which is one of the most powerful verses of the Qur’an on justice. Let’s carefully unpack it with context, other Qur’anic references, and the Prophet’s ﷺ Sunnah.

1. The Verse (4:135)

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

Translation (Yusuf Ali):

“O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, or your relatives. Be they rich or poor, Allah is nearer to them both. So follow not desires, lest you swerve, and if you distort or refuse to give testimony, then indeed Allah is ever Acquainted with what you do.”

Here we see the wise Qur’ānic method of educating the Muslim community in standing for justice. The trust they have been assigned is to maintain justice, in its absolute sense, in every situation. It is the sort of fairness which prevents aggression and oppression anywhere on earth. It guarantees justice between people, giving everyone, Muslim or non-Muslim, their rights. In their entitlement to justice, all people, believers and unbelievers, are equal in God’s sight, as we have seen in the incident involving the Jewish man in Madinah. Similarly, relative and stranger, friend and foe, poor and rich are treated with absolute equality. 

2. Context (Why it was revealed)

Surah an-Nisā’ deals with social justice, inheritance laws, rights of orphans, fairness in family and society. This verse came to emphasize that justice must not bend for personal ties—whether against oneself, parents, relatives, the rich (out of respect), or the poor (out of pity). 

The verse came at a time when the tribal/kin favoritism, in the pre-Islamic Arabia, at its peak and justice was meted out only to the rich and affluent or on basis of the strength/status of the tribe of strong kinship lineage. People were afraid to stand as witness against the powerful and thus sword of justice always fell on the meek and poor.

This verse thus came to correct the faulty and highly favoured system of Justice and to make Justice available to everyone, whether poor or rich.

3. Key Principles in the Verse

The above quote verse of justice gives out basics of justice in Islam:

• Justice is a duty of faith: “O you who believe…” makes justice a condition of true īmān / faith.
• Witnesses for Allah: Testimony is not just a legal duty but a form of worship, since it’s done for Allah’s sake.
• Against yourself/parents/relatives: 
• No favoritism, even toward the closest relations.
• At this point, the Qur’ānic method of education tries to place a person firstly in opposition to himself and secondly against his feelings towards his parents and kin. This is a very difficult task, much more difficult than stating it verbally or understanding its significance theoretically. To put this into practice is totally different from having a mental picture of what it involves. It is only the person who tries to do it practically that can understand its difficulty. Nevertheless, the Qur’ānic method prepares the hearts of believers for this hard task, because it must be put into effect: the rule must be stated and human individuals must abide by it.
• Rich or poor: Economic status cannot influence fairness.
• Avoid desires: 
• Greed, fear, tribal loyalty, love, or hatred must not sway judgment.
• Desires are of different types, some of which have already been mentioned. Love of oneself, one’s immediate family and other relatives is one type of desire, as is sympathy with a poor person when giving testimony or arbitrating. Being courteous or hostile to a rich person is another type of desire. In a situation of being a witness or making judgement, taking sides with one’s clan, tribe, community, nation or motherland is one desire, as is taking sides against one’s enemies, even though they are enemies to our faith. Desires have many other forms and God prohibits that we be influenced by any one of them in such a way that we deviate from truth and justice.
• Allah is All-Aware: No one escapes accountability for injustice.

The verse concludes with a clear warning against twisting the truth in one’s testimony: “If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do.” It is sufficient for a believer to remember that God sees what he does to realise the seriousness of this warning and to tremble at what it means. We must not forget that this is addressed to people who really do believe.

4. Cross-References in the Qur’an

• Justice as a universal command “Indeed, Allah commands justice, excellence, and giving to relatives, and forbids immorality, bad conduct, and oppression.” (16:90)
• Justice even with enemies “Do not let the hatred of a people cause you to swerve from justice. Be just; that is nearer to righteousness.” (5:8)
• Fulfill trusts and judge fairly “Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people to judge with justice.” (4:58)
• Against bribery and distortion “Do not consume one another’s wealth unjustly nor use it to bribe authorities in order to consume a portion of others’ wealth sinfully while you know.” (2:188)

5. Justice in the Sunnah of the Prophet ﷺ

• Justice is one of the heaviest responsibilities: The Prophet ﷺ said, “The most beloved of people to Allah on the Day of Judgment will be the just leader, and the most hated of people to Allah on the Day of Judgment will be the oppressive leader.” (al-Nasā’ī 5379, Ṣaḥīḥ)
• Warning against favoritism: When a woman from a noble tribe committed theft and people wanted the Prophet ﷺ to pardon her, he declared: “By Allah, if Fatimah, the daughter of Muhammad, stole, I would cut off her hand.” (Ṣaḥīḥ al-Bukhārī 3475, Ṣaḥīḥ Muslim 1688)
• This is a direct reflection of 4:135—justice must apply even against one’s own family.
• Justice as a condition of leadership: “Any leader appointed over ten people will be brought on the Day of Resurrection in shackles until justice brings him freedom or injustice brings about his ruin.” (Aḥmad 23408, authentic)

6. Lessons for Today

The Divine commandment in the above quoted verses is as applicable today as was 1400 years ago when Islam was being founded. The situation is no better, r should we say worse than the previous times and the strings of justice are pulled by the affluent and powerful and in most cases they are absolved of their misdoings and axe of justice falls on the poor and the defenseless.

We must learn from the verse and ensure:

• Justice against nepotism & corruption: Leaders, judges, and officials must not favor family or the rich.
• Fair economic systems: Neither pity for the poor nor reverence for the rich should distort justice.
• Neutral Courtrooms & testimonies: Witnesses must uphold truth even if self-incriminating.
• Implementation of fairness in our Personal life: Even in family disputes, inheritance, business, and daily dealings, a Muslim must be fair, even if it harms personal interest.
• Modern application: In politics, workplace, and law, Muslims should be role models of impartial justice.

Summary:

Surah an-Nisā’ (4:135) is a universal declaration of justice in Islam. It demands impartiality even against self-interest, family, or social pressure. This principle is reinforced by other Qur’anic verses (4:58, 5:8, 16:90) and the Sunnah of the Prophet ﷺ, who warned against favoritism and upheld justice even with his closest family. For today, it challenges us to stand against corruption, nepotism, tribalism, and discrimination, and to practice justice as a form of true faith.

You may refer to more Selected Verses from Sürah 4. An Nisa (The Women) already published.

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 also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

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: | 1 | 2 | 3 | 4 |

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

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

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

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

Follow @IslamUltimate

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

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The relationship between Taqwa and Justice in Islam

Taqwa is an oft mentioned word in Islam, often translated as God-consciousness or piety. However, it is also deeply intertwined with  justice "adl / عدل". The relationship between the both is not only conceptual and practical, but also rooted firmly in the Qur’an and reinforced by the conduct of the Prophet ﷺ and his companions.

And why is  that so? A God fearing man cannot be unjust and an unjust man cannot be a man of Taqwa. In communities and nations when injustice gains ground, neutrality is no virtue. To witness falsehood and remain silent is not caution ,  it’s complicity. The Qur’an does not call believers to sit quietly. It commands them to stand — with fairness, even when emotions run high. It must be thus understood that Taqwa is not passivity, rather it is principled action. A God fearing man cannot keep quiet when injustice is rampart and rights of people are usurped. Likewise, under such circumstance, Justice should not be a  mere slogan - it should be a firm stand to rollback injustice.

Before we expand the theme to establish relationship between Taqwa and Justice, those interested to know what Taqwa really is, may refer to our earlier posts links given below:

• What is Taqwa?
• What is Taqwa and complete faith in Allah
• Who are Men of Taqwa?
• Should we use Fear of Allah approach to teach Islam to our children

Let us now try to understand the relationship between Taqwa and Justice as per Qur'an and teachings of Prophet Muhammad صلى الله عليه وسلم.

Qur’anic Foundations

• “Be just—it is nearer to Taqwa”
• “And do not let hatred of a people prevent you from being just. Be just; that is nearer to Taqwa.” (Qur’an 5:8)
• That is Justice is not just recommended—it’s said to be integral to Taqwa itself.
• Justice without bias, even toward kin
• “Stand firmly for justice, as witnesses for Allah—even against yourselves, parents, or relatives.” (Qur’an 4:135)
• The verse explicitly ties justice to divine consciousness. One should not waiver while sitting on the seat of justice to pass a verdict even it is against one's very own kith and kin.
• And if any favour is shown, one's level of Taqwa degrades manifold, much to the annoyance of the Lord of the Universe.
• Upholding the divine Balance
• Taqwa and Justice must balance out when pitched against each other.
• “We sent Our messengers with the Book and the Balance so that people may maintain justice.” (Qur’an 57:25)
• That means establishing justice is presented as a universal objective of revelation.

Conceptual Synergy: Why Taqwa Leads to Justice

• Divine Awareness Prevents Injustice: A sincere fear and awareness of Allah act as internal barriers against bias and wrongdoing. One with Taqwa judges fairly because they know their deeds are seen.
• Sincere Obedience is Just by Nature: Inner piety (Taqwa) manifests outwardly in moderation, balance, and honoring the rights of others—hallmarks of justice.
• Illustrative Qur’anic Examples
  Qur’an 5:8: Be just even toward enemies → justice is near to Taqwa
  Qur’an 4:135: Testimony must remain fair—even against sympathies
  Qur’an 6:152: Justice in transaction reflects Taqwa

Prophetic Practice and Supporting Traditions

The Prophet ﷺ modeled justice in trade, personal conduct, and even in judgments against close relatives- always motivated by his fear and consciousness of Allah.

A famous hadith relevant here: when a man offered unequal gifts to his children, the Prophet ﷺ refused to witness it, saying: “Have Taqwa of Allah and remain just even to your children.”

Why the Link Matters Today

In today's world, there have been many breeches of Taqwa by even Muslim jurists when they fail to uphold justice due to pressures and authoritative control. In such circumstances, we cannot ensure:

• Social Integrity: Without Taqwa, justice collapses into personal whims and bias. Taqwa centers your moral compass on accountability to Allah, not people.
• Ethical Leadership: A leader without fear of Allah and a lower shade of Taqwa may not rule justly, and will always be succumbing to pressure or vested interests.
• Inner Peace & Societal Stability: When piety and God fearing is shelved, Justice fails to foster spirituality, trust, fairness, and harmony in social dealings..

To summarize, it may be said:

• Taqwa is not only a personal spiritual state—it fuels justice.
• Justice is not just moral—it is the outward measure of true Taqwa.
• Both form a virtuous cycle: Awareness of Allah ensuring Just conduct and adding greater piety.

Remember: “Justice is closer to Taqwa” (Qur’an 5:8) isn’t just poetic—it’s prophetic guidance for both personal faith and societal ethics.

Let us be men of Taqwa in totality - never giving in to support versed interests for paltry worldly gains. If that is done, one can be sure to be paraded with all worldly titles stripped and shown the door to Jahannam (Hell).

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.

Photo | references: | 1 | 2 | 3 |

To understand Islam more, please refer to our reference page: Understanding Islam - Frequently asked Q&A

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Al-Qurʾān: Speak with fairness and justice - regardless of personal relationships

Ensuring justice is the hallmark of any person, society, community or country to ensure no one is wronged no matter how much influential or powerful. While many of us seek forgiveness of our sins, when we sit on the seat of authority, many tend to favour the criminals rather than the ones who have been wronged. 

Islam, lays extreme emphasis on fairness and ensuring justice, even if it is against one's kith or kin or friends. The emphasis on justice is both on individuals as witnesses and the judges as they sit on seat of authority and any wrong judgement or taking side of personal relationship or the powerful and wealthy can be devastating for those who may be wronged twice, one by false witness and then by a wrong judgement

Therefore, Allah commands in 152nd verse of Surah Al-An‘am (6:152) to ensure justice as is expected of Him:

"...وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ..."

"...And when you speak, be just, even if it concerns a near relative..."

Explanation of the Verse

This command is part of a longer passage (verses 6:151–153) in which Allah lists fundamental moral teachings — similar to the Ten Commandments — which form the foundation of Islamic ethics.

The part in focus here is a direct instruction to: Speak with fairness and justice, regardless of personal relationships.

Meaning:

• "When you speak..." – whether in testimony, advice, judgment, or everyday interaction.
• "Be just..." – adhere to truth, fairness, and impartiality.
• "Even if it concerns a near relative..." – don’t let family bias cause you to twist the truth, hide facts, or take sides unfairly.

Ethical and Legal Importance in Islam

• Justice is a core value in Islam:
• Allah commands justice even against oneself, parents, or kin.
• At another place in Qur'an, Surah An-Nisa, 4:135, the emphasis of justice is given as : "O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, or your kin..."
• The Prophet ﷺ is quoted to have said: “Shall I not inform you of the best of all deeds, the purest in the sight of your Lord, and the one that raises your ranks the most?... It is establishing justice.” (Tirmidhi)
• In legal matters:
• This verse is the basis for the objectivity of testimony in Islamic courts.
• A Muslim must speak truthfully in testimony, even if it implicates their family, tribe, or even themselves.
• There is no favoritism in truth — whether the person is rich or poor, friend or foe.

Relevance to Today

• In Personal Life:
• Don’t lie or hide truth to protect a friend or relative.
• Don’t exaggerate or slander someone else to defend your own.
• Be honest in disputes, even when it feels uncomfortable.
• In Society:
• Justice must be impartial, especially in law, politics, media, and business.
• Nepotism, favoritism, and tribal or ethnic bias — common in many societies — are condemned by this verse.
• A just society depends on truthful speech and moral courage, even when it costs us socially or emotionally.

In Testimony and Judgment:

• Islam obliges Muslims to speak the truth without distortion, even when testifying against a loved one or for someone disliked.
• This applies in courts, investigations, conflict resolution, and even public discourse.

Summary of the Message

• Speak truthfully: Always tell the truth, especially in important matters
• Be fair in judgment: Don’t let personal ties distort your moral compass
• Avoid bias and favoritism: Treat all people equally before the law and truth
• Uphold justice for Allah’s sake: Justice is not just a social duty, it’s a spiritual command

Final Thought:

This verse is a timeless moral compass. In a world filled with tribalism, corruption, and bias, Allah reminds us that real justice requires moral integrity, even when it hurts. Upholding justice, even against our own kin, is one of the highest forms of taqwa (God-consciousness).

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to our exclusive reference page: Al-Qurʾān: Selected Verses from: Surah 6 Al-An'am (The Cattle)  for more selected verses from this surah.

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

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 | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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Three Detested people by Allah (Hadith Qudsi)

Man has not be made by Allah to live a life against His covenants and following the Satan. Those who do so are the ones most detested by Allah and have been promised the Divine Wrath on the Day of Judgement. Generally these are the people who go against the Divine covenants and deceive people when in position to do so.

This has been mentioned by Prophet Muhammad ﷺ in one of Hadith Qudsi is mentioned in Sahi al-Bukhārī  (Book 34: Sales and Trade / كتاب البيوع / Chapter 106:  The sin of a person who sells a free man / باب  إِثْمِ مَنْ بَاعَ حُرًّا / as Hadith 2227, given herein under:

Narrated Abu Huraira:

The Prophet (ﷺ) said, "Allah says, 'I will be against three persons on the Day of Resurrection: -1. One who makes a covenant in My Name, but he proves treacherous. -2. One who sells a free person (as a slave) and eats the price, -3. And one who employs a laborer and gets the full work done by him but does not pay him his wages.' "

Arabic Text:

حَدَّثَنِي بِشْرُ بْنُ مَرْحُومٍ، حَدَّثَنَا يَحْيَى بْنُ سُلَيْمٍ، عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ قَالَ اللَّهُ ثَلاَثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ، رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ، وَلَمْ يُعْطِ أَجْرَهُ ‏"‏‏.‏

This hadith highlights three categories of people whom Allah will oppose on the Day of Resurrection, emphasizing the seriousness of ethical behavior, integrity, and justice in dealing with others, particularly in matters of contracts, business, and employment. The Prophet Muhammad (ﷺ) narrated it to underscore the gravity of fulfilling one's promises and obligations. Let’s break down each point mentioned in the hadith:

• One who makes a covenant in Allah's Name but proves treacherous: This refers to someone who swears an oath or makes a commitment, invoking Allah’s name, but later breaks their word or fails to fulfill the promise. It can apply to any agreement or contract, whether personal or professional, where a person is untrustworthy or dishonest in honoring their commitment. In Islam, trustworthiness is highly valued, and breaking an oath is considered a grave sin, especially when done in the name of Allah.
• One who sells a free person (as a slave) and eats the price: This is a reference to human trafficking, which is a severe injustice. In the past, people could become enslaved for various reasons, but the sale of a free person (i.e., someone who is not a slave) is a grave offense. This part of the hadith condemns anyone who exploits others by selling them into slavery and unjustly taking the money gained from such an act. The hadith condemns human exploitation and trafficking, highlighting the importance of protecting the rights and dignity of every individual.
• One who employs a laborer and gets the full work done by him but does not pay him his wages: This refers to someone who hires a worker to do a job but fails to pay them for their labor. In Islam, paying workers for their labor is considered a serious obligation. The Prophet Muhammad (ﷺ) warned that the rights of workers must be fulfilled promptly and fairly. Not paying someone for their work or delaying their wages is unjust and will be held against the employer in the Hereafter.

Key Messages:

• Honesty and integrity are core values in Islam, and breaking trust in contracts or promises is a serious sin.
• Exploitation of others—whether by enslaving a free person or by withholding wages—is seen as a profound moral failing.
• The hadith teaches that social justice and fair treatment of others are vital in Islam, especially in dealings that affect people's dignity, freedom, and livelihood.

On the Day of Judgment, those who commit such transgressions will face the opposition of Allah, meaning they will be held accountable for their actions, and their deeds will be judged harshly due to the grave nature of the wrongs they committed. This emphasizes the importance of fulfilling contracts, maintaining honesty, and treating others with fairness and respect.

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.

Please refer to our reference page: Collection of Hadith e Qudsi (حدیثِ قُدسی) attributed to Prophet Muhammad ﷺ  for more Hadith e Qudsi.

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: The material for this post has been collected from the references as 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

No share in the Hereafter for those who sell away their oaths for a small price

Keeping covenants and taking oaths is one of the most sacred obligation for men of any faith. Whether these oaths are taken as a pledge to Allah for keeping our faith intact as commanded to us in all Divine Scriptures or when making a pledge between two or people, the importance of keeping the oaths respected remains the same. 

Although, the 77th verse of Surah 3. Al-i'Imran is related to the making and breaking of the covenants by Jews that they made with Allah, the importance of keeping covenants and oaths is equally applicable to us in our day to day dealings. We will not go into the historical perspective of this verse as is discussed in the earlier verses, for it is not the subject for sharing this verse today. Instead we  will correlate this verse concerning us as applicable today.

We see oaths and covenants broken every day, specially by the leaders of a country to secure a position of authority and then breaking their oaths to the people, leaving them in the same state as they were since long. This is practically demonstrated when elections in a country are held and prior to it, tall promises are made and yet these not being fulfilled when the former are successful and assume positions of authority. Likewise, we see witnesses taking oaths on holy books, yet selling away their oaths afterwards for a few pennies. 

It is for all those who break their promises, oaths and covenants that the following verse is beige shared as a warning for Allah does not like such dishonest people and promises them no place in the Hereafter, that is Paradise. Instead these people will rot and burn in blazing fire of hell for deceiving others.   

اِنَّ الَّذِيۡنَ يَشۡتَرُوۡنَ بِعَهۡدِ اللّٰهِ وَاَيۡمَانِهِمۡ ثَمَنًا قَلِيۡلًا اُولٰٓـئِكَ لَا خَلَاقَ لَهُمۡ فِى الۡاٰخِرَةِ وَلَا يُكَلِّمُهُمُ اللّٰهُ وَلَا يَنۡظُرُ اِلَيۡهِمۡ يَوۡمَ الۡقِيٰمَةِ وَلَا يُزَكِّيۡهِمۡ وَلَهُمۡ عَذَابٌ اَ لِيۡمٌ‏ 

(3:77) There shall be no share in the Life to Come for those who sell away the covenant of Allah and their oaths for a trivial gain. On the Day of Resurrection Allah will neither address them, look at them, nor will He purify them. A painful chastisement lies ahead of them.

AS for the explanation of this verse in view of its historical perspective, it is being said: Although they (Jews) were guilty of the blackest sins, yet they had taken it for granted that they would rise as the favourites of God on the Day of Resurrection and they alone would receive His blessings and favours, for they would be rescued from the consequences of the sins they committed in this world by the intercession of their saints in the Next World, but the fact is that they will be dealt with on that Day in quite a different manner. 

Tafsir Ibn-Kathir: There is No Share in the Hereafter for Those Who Break Allah’s Covenant

Allah states that whoever prefers the small things of this short, soon to end life, instead of fulfilling what they have promised Allah by following Muhammad , announcing his description ﴿from their books﴾ to people and affirming his truth, then, (they shall have no portion in the Hereafter.)

They will not have a share or part in the Hereafter’s rewards, (Neither will Allah speak to them nor look at them on the Day of Resurrection) with His mercy. This Ayah indicates that Allah will not speak words of kindness nor look at them with any mercy, (nor will He purify them) from sins and impurities. Rather, He will order them to the Fire, (and they shall have a painful torment.)

There are several Hadiths on the subject of this Ayah, some of which follow. 

The First Hadith: Imam Ahmad recorded that Abu Dharr said, “The Messenger of Allah said, (There are three persons whom Allah will not speak to, look at on the Day of Resurrection or purify, and they shall taste a painful torment. I said, `O Messenger of Allah! Who are they, may they gain failure and loss’ He said, repeating this statement thrice, `The Musbil (man whose clothes reach below the ankles), he who swears while lying so as to sell his merchandize and the one who gives charity and reminds people of it).’)” This was also recorded by Muslim, and the collectors of the Sunan. 

Another Hadith: Imam Ahmad recorded that `Adi bin `Amirah Al-Kindi said, “Imru’ Al-Qays bin `Abis, a man from Kindah, disputed with a man from Hadramut in front of the Messenger of Allah concerning a piece of land. The Prophet required the man from Hadramut to present his evidence, but he did not have any. The Prophet required Imru’ Al-Qays to swear to his truthfulness, but the man from Hadramut said, `O Messenger of Allah! If you only require him to swear, then by the Lord of the Ka`bah (Allah), my land is lost.’ The Messenger of Allah said, (Whoever swears while lying to acquire the property of others, will meet Allah while He is angry with him.)” Raja’ one of the narrators of the Hadith, said that the Messenger of Allah then recited, (Verily, those who purchase a small gain at the cost of Allah’s covenant and their oaths…) Imru’ Al-Qays said, `What if one forfeits this dispute, what will he gain, O Messenger of Allah’ The Prophet answered, `Paradise.’ Imru’ Al-Qays said, `Bear witness that I forfeit all the land for him.”’ An-Nasa’i also recorded this Hadith.

Note:  You may like to read one of our earlier posts related to the subject being discussed: Grave consequences for those who take false oath to unlawfully take the right of another Muslim, based on a Hadith of Prophet Muhammad ﷺ.

Javed Ahmad Ghamidi Explanation:

(On the other hand, those who sell the covenant of God) The covenant referred to here is the one which was taken from the Jews regarding the sharī‘ah of the Almighty and the last prophet of God.

(and their own oaths) This refers to the oaths they had sworn at the time of making a covenant to support and back the prophets of God, in particular the unlettered prophet. In verse 81 ahead, this covenant and these oaths are mentioned.

(for a trivial price have no share in the world to come. And God shall neither speak to them nor look at them with favour, nor purify) The implication is that their crimes are not such that the Almighty may cleanse them after a little punishment; such is the heinous nature of their crimes that their only punishment can be eternal Hell.

(them [from their sins] on the Day of Judgement. In fact, a grievous punishment awaits them there.)  Everyone can have an idea of the extent of hate and disgust for the Jews concealed in the words of the verse. The status they had been invested with by the Almighty and the way He dealt with them thereafter entailed that they be treated thus. Details are mentioned in Sūrah al-Baqarah. A person who is aware of them will not be surprised at this hate and disgust expressed.

Tafsir Qur'an Wiki:

Those who betray their trust and do not honour their pledges are indeed people who “barter away their covenant with God and their oaths for a trifling gain.” In matters of pledges and trust the relationship is between man and God in the first place although the pledges are made to other people. For this reason, people who do not honour their agreements have no share with God in the life to come. The betrayal of their trust and pledges is perpetrated for only a trifling gain, for something which is available in this life. Therefore, as punishment for their disavowal of His covenant, and their pledge to convey His message to other people, God does not care for them.

 

Here, the Qur’ān employs its familiar method of drawing an image in order to express a certain attitude. God’s neglect of such people and the fact that He withdraws His care from them are described in terms of His not speaking to them, looking at them or cleansing them. These are all familiar symptoms of neglect. The Qur’ān chooses to make use of them in order to draw a vivid image of what happens on the Day of Judgement. In this way, the verses have a much more profound effect on man than a mere statement of fact.

This verse should serve as a stern Divine Warning to all those who do not keep their oaths intact, specially by selling these away for a small price for their worldly gains. We too must take care of our oaths and promises, for breaking away from these may hurt many others to whom these promises and oaths mattered. Let us not invite the Divine wrath, both in this world and in the Hereafter.

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 refer to our reference page: Important DOs and Don'ts from Qur'an to read more directives on the subject.

You may refer to our reference page: Believers!! Beware of the Rules of the Divine Court on the Day of Judgement to read more directives on the subject. 

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 | 

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.

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

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