Believers! Do not destroy innocent people's honour through suspicion, gossip and unverified accusation

Slander and defamation are among the most destructive social wrongs because these can ruin an innocent person’s honour, relationships, livelihood, and peace of mind with words that may be completely false. A rumour, accusation, edited clip, or careless forward can travel far beyond the speaker’s control and leave damage that is difficult to repair. In our age of social media, the responsibility is even greater—before speaking, sharing, or forwarding something harmful about another person, we should verify it, question its necessity, and remember that destroying a reputation can be far easier than restoring one. Islam therefore treats honour as something sacred: accusations require evidence, gossip is condemned, and believers are taught not to pass on what they do not truly know.

More than men, it is the chastity and honour of women which is deeply scared when she is slandered or defamed. So much so even the wife of Prophet Muhammad ﷺ was slandered with an intent of defaming her and tarnishing the image of the family of the Prophet ﷺ. We share today the 26th verse of Surah 24. An-Nūr that comes in the aftermath of the terrible slander against ʿĀ’ishah رضي الله عنها, the wife of the Prophet ﷺ. It is therefore not merely a statement about “good people marrying good people”; it is also a declaration about purity, slander, reputation, and the moral incompatibility between filthy accusations and innocent people.

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ ۚ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

“Impure women are for impure men, and impure men for impure women; and pure women are for pure men, and pure men for pure women. Those are innocent of what people say. For them is forgiveness and an honourable provision.” — Qur’an 24:26

The context: the Incident of Ifk

The passage 24:11–26 addresses the Hadith al-Ifk—the “Great Slander.” ʿĀ’ishah رضي الله عنها was falsely accused of immorality after becoming separated from the returning caravan and being escorted back by the Companion Ṣafwān ibn al-Muʿaṭṭal. Rumours spread in Madinah. This was a classic case of spread of slandering and defamation when even some people repeated what they had heard without evidence.

Note: You may refer to our reference page on Selected Verses from Qur'an: Slandering, False Accusations and Sins to know more about the subject of slandering.

Allah then revealed a series of verses condemning the slander and vindicating ʿĀ’ishah. So when 24:26 ends with:

أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ “Those are innocent of what they say.”

This part of the verse strongly links the verse to the accusations that had just been discussed. This context is crucial.

What exactly does “the impure are for the impure” mean?

The Arabic terms الخبيثات — al-khabīthāt and الطيبات — al-ṭayyibāt can carry more than one shade of meaning. They can refer to: (1) impure and pure people, or (2) impure and pure words/statements.

Classical scholars discussed both readings

1.    Ibn Kathīr Ibn Kathīr reports interpretations from the early Muslims that evil words belong to evil people, while good words belong to good people. This fits the context very naturally: obscene accusations against ʿĀ’ishah were unworthy of her character. He also recognizes the broader sense that morally pure men and women are suited to one another.

The decisive part is: “They are innocent of what they say.”

In context, this is an emphatic declaration that people such as ʿĀ’ishah and Ṣafwān were innocent of the filthy accusations being made against them.

2.    Al-Ṭabarī Al-Ṭabarī records both interpretations but gives serious attention to the understanding that the verse concerns evil speech and good speech, especially because of the preceding discussion of slander. In that reading: Filthy speech belongs to filthy people; pure speech belongs to people of purity. That does not exclude the broader moral principle, but it prevents the verse from being reduced to a simplistic marriage formula.

3.    Maududi Maududi emphasizes the moral incongruity of such accusations against the Prophet's household. His point is essentially: How could someone properly understand the character of the Prophet ﷺ and his household and still readily believe such an accusation?

Some commentators have interpreted this verse to mean that evil things are for the evil people and good things for the good people: the good people are free from the evil things which the wicked people utter about them. Some others have interpreted it to mean that evil deeds only go with evil people and good deeds with good people: the pious people are free from the evil deeds which the wicked people ascribe to them. Still others interpret it to mean that evil and filthy talk is indulged in only by the evil and filthy people and good and pious talk only by the good and pious people: the pious people are free from the sort of talk that these mischievous' people are indulging in. The words of the verse are comprehensive and can be interpreted in any of the three ways, but the first meaning that strikes the reader is the one that we have adopted above, and the same fits in more meaningfully with the context than others.

The verse therefore calls people to judge accusations against the broader evidence of character, not merely gossip.

4.    Yusuf Ali Yusuf Ali interprets the verse as expressing a natural moral affinity: purity belongs with purity, and corruption with corruption. But again, in the immediate context, its force lies especially in the vindication of those falsely accused.

A common misunderstanding

24:26 should not be turned into an absolute rule saying: “Every righteous person will necessarily marry a righteous spouse.”

The Qur’an itself gives counterexamples. Prophets Nūḥ and Lūṭ had wives who rejected faith, while Pharaoh—one of history's greatest tyrants—was married to the righteous Āsiyah.

So 24:26 cannot mean that Allah guarantees that every marriage will pair people of identical moral quality. Rather, the verse expresses moral compatibility and the unsuitability of filthy accusations for people known for purity, particularly within the context of the Ifk. That distinction matters.

Why does this verse matter enormously today?

Because we now live in an age in which reputation can be destroyed within minutes. The misuse of social media has destroyed lives of many innocent by posting photoshopped phots and slandering material. AI has further increase the menace by making false videos that almost look original, and those not familiar with AI techniques can easily be fooled and made to believe the false to be true.

The sequence is worth noting: (1) A rumour appears. (2) Someone forwards it. (3) A clipped video circulates. (4) A screenshot is shared without context. (5) An allegation becomes a headline, (6) And suddenly thousands of people behave as though accusation itself were evidence.

Surah An-Nūr dealt with precisely this social disease fourteen centuries ago. The surrounding passage effectively asks: Why did you repeat something for which you had no knowledge?

That principle is perhaps even more urgent in the age of WhatsApp, Facebook, X, TikTok, edited videos and AI-generated material. Therefore we must be very cautious of slandering material posted on social media, specially with regard to otherwise known people of repute and honesty. Remember:

1. An accusation is not proof

• A person's honour cannot legitimately be destroyed merely because someone made a claim.
• Islam demands evidence—especially in accusations involving sexual immorality.
• That is why Surah An-Nūr places such severe restrictions on accusations of zina.
• The principle extends beyond that specific legal category: do not convert suspicion into certainty.

2. Character matters when evaluating rumours

24:26 teaches us to ask: Is this accusation consistent with everything reliably known about this person's character?

However, this does not mean righteous-looking people can never sin. But it does mean that extraordinary accusations should not be casually believed when they contradict a long-established pattern of good character and lack credible evidence. That was part of the moral failure during the Ifk.

3. Repeating gossip can itself become wrongdoing

Many people say: “I did not invent it; I only forwarded it.” - The Qur’anic account of the Ifk destroys that excuse.

A rumour acquires destructive power precisely because ordinary people repeat it. Surah An-Nūr therefore teaches a remarkable rule for modern communication:

• Before forwarding, ask whether you actually know it to be true.
• If not, silence may itself be an act of worship.

There is also an important lesson about dignity. The final part says:

لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ “For them is forgiveness and an honourable provision.”

Human beings may attempt to stain someone's reputation, but their words do not determine that person's standing before Allah. A false accusation can damage one's public image, but it cannot make the innocent guilty before Allah. That can be profoundly comforting to anyone who has been falsely accused or misrepresented.

The deeper message of 24:26

Surah An-Nūr is concerned with protecting the moral atmosphere of society.

• Zina damages society. But false accusations of zina also damage society.
• Immorality corrupts. But so does obsession with scandal.

That is why the surah does not merely tell people: “Do not commit sexual wrongdoing.” Rather, it also tells society: “Do not destroy people's honour through suspicion, gossip and unverified accusation.” Both morality and reputation deserve protection.

A principle for our time

Before believing or forwarding something damaging about another person, ask three questions:

• Do I know this is true?
• Do I have reliable evidence?
• Would I want someone to treat my reputation this way?

That is where 24:26 becomes profoundly contemporary. Its enduring message is that purity should not be casually associated with filth, dignity should not be destroyed by gossip, and truth—not scandal—must govern how believers speak about one another.

What is being suggested here is that people in future should not credulously put their belief in any rumor that reaches them. They should carefully see as to who is being accused and on what account and whether the accusation fairly sticks on the person or not. And when there exists no trace of evidence to support the accusation, people cannot believe it just because a foolish or wicked person has uttered it.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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 24. An Nur (The Light), already published

You may also refer to our exclusive reference pages: 

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

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

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

Why does Islam abhor the bane of homosexuality - Do other Divine religions too?

God created this world for the pure and the God fearing people. Since revelation of Divine religions, every prophet told his people to establish clean and pure relations with each other. Since sex is inbuilt in every living being for through it future generations are born, strict guidelines have been drawn for the intimate relations of man and woman so as not to abuse the sacred relationship.

But man, as rebellious as ever, has never followed the Divine commands in true letter and spirit and has always deviated from these and violated the spirit behind the Divine wisdom. One of the deviations from the sacred, pure and dignified relation of man and woman, has been the lust for same sex. In fact the bane of same sex is as old as recorded human civilization — in fact, even older, because same-sex behavior is documented in ancient human societies and in animals throughout nature.

The earliest written references to same-sex relations come from Sumerian and Akkadian texts. For example, The Code of Ur-Nammu (c. 2100 BCE) indirectly mentions male–male relations. Some myths (e.g., Gilgamesh) have been interpreted as containing homoerotic undertones. Mesopotamians acknowledged the behavior but had mixed moral views depending on city and era.

Ancient Greece is the most documented early civilization regarding same-sex relationships. Same-sex relations (especially between men) were openly practiced, though culturally structured. Philosophers like Plato discussed male–male love. Despite this, Greeks still saw marriage between a man and woman as the social foundation.

While the bane of homosexuality has since continued unabated, in present times, there has been an escalation beyond an unimaginable proportion. A practice that was hitherto fore was generally behind closed doors, has now become an open act and even laws have been enacted to legalize this abhorrent act. 

While many today think that it is only Islam that rejects the bane of homosexuality, the truth is that this abhorring act has been rejected by all previous Divine religions. The story of Prophet Lot (Lūṭ) — shared by Judaism, Christianity, and Islam — is one of the earliest moral discussions on homosexuality. This places moral commentary on homosexual acts at 3,500–4,000 years ago. This is where we see the earliest description of homosexual acts linked to religious law and societal norms.

Before we discuss why Islam abhors the bane of homosexuality, let have a quick rewind of the rejection of the same by Judaism and Christianity. (The focus is on scripture, classical theology, and historical teaching, not modern reinterpretations.)

• Judaism
• The Scriptural Basis The Torah explicitly prohibits homosexual acts:
•  Leviticus 18:22: “You shall not lie with a man as with a woman; it is an abomination.”
• Leviticus 20:13: “If a man lies with a male as with a woman, both of them have committed an abomination…”
• These two verses form the foundation of the Jewish view.
• Why It Is Forbidden in Judaism Traditional Jewish reasoning includes:
• Violation of God's created order,
• Threat to family and lineage,
• Importance of procreation in fulfilling the command to “be fruitful and multiply” (Genesis 1:28)
• Rabbinic Interpretation Classical Jewish law (Halakha) unanimously prohibited  homosexual intercourse. However:
• Judaism distinguishes between inclination and action.
• A person with same-sex attraction is not condemned — the act is forbidden.
• Many modern Jewish movements (especially Reform and Reconstructionist) have reinterpreted these verses and now accept same-sex marriage.
• Thus, Traditional Judaism forbids homosexual acts, based on explicit Torah law, but does not condemn the person as inherently sinful.
• Christianity Although Christian views differ between denominations, but traditional teachings share a common basis.
• Scriptural Basis - Old Testament (shared with Judaism): (1) Leviticus 18:22 and (2) Leviticus 20:13
• Scriptural Basis - New Testament
• The Apostle Paul writes: “Men committing shameless acts with men…” — Romans 1:26–27, and
• “Do not be deceived… neither adulterers nor men who practice homosexuality will inherit the kingdom of God.” — 1 Corinthians 6:9–10
• These passages strongly shaped Christian teaching.
• Traditional Christian Teaching Historically, for 2000 years, all major Christian traditions agreed: (1) Homosexual acts are sinful, (2) Marriage is only between male and female, (3) Sexual relations must be within marriage, (4) Same-sex relationships violate God’s design
• The reasoning is similar to Judaism and Islam: That is (1) God created male and female as complementary, (2) The union represents divine symbolism (e.g., Christ and the Church in Ephesians 5), (3) Children and family structure reflect God’s plan
• Modern Christian Trends Many modern Protestant denominations have changed views. While some fully affirm same-sex marriage (Episcopal Church, United Church of Christ, ELCA), some allow same-sex unions but not clergy participation. However, Catholic Church still holds traditional doctrine but emphasizes compassion and pastoral care and Eastern Orthodox Churches maintain strict traditional teaching
• Summary Traditionally, Christianity condemned homosexual acts, However, many modern interpretations vary widely.

Why Islam reject the very concept of Homosexuality

Having known the viewpoint of same sex in Judaism and Christianity, let us dwell in detail about the Islamic viewpoint on the subject. Islam’s rejection of homosexuality is not based on hatred of individuals — rather, it is based on moral principles, natural design, family structure, and spiritual well-being taught by Allah. Below is a clear, respectful, and evidence-based explanation.

• Islam’s stance begins with the belief that Allah creates with purpose
• Allah says: “Does He not know whom He created? And He is the Subtle, the All-Aware.” (Qur’an 67:14)
• Islam teaches that: (1) Allah created human beings with a fixed natural design (fitrah), (2) Sexual relations are ordained only within heterosexual marriage, (3) Anything that contradicts this design damages individuals and society - Thus the Islamic position begins with a Creator-based morality, not human preference.
• The Qur’an refers to homosexuality as a deviation from human fitrah In the story of Prophet Lūṭ (Lot), Allah commands: “Do you approach men with desire instead of women? Rather, you are a people transgressing.” (Qur’an 7:81), and “You approach men with lust instead of women. No, you are a people exceeding all bounds.” (Qur’an 26:165–166). These verses show three points:
• It is described as reversing the natural order,
• It is called a transgression of moral limits, and
• It is not portrayed as an innate identity, but a behavioral choice arising from moral decline
• That is Islam condemns the act, not the person.
• Islam protects lineage, family structure, and civilization One of the five maqāṣid (objectives) of Islamic law is Hifẓ al-nasl — protection of lineage. Which clearly mean the Homosexual relations: (1) Cannot produce families, (2) break the natural chain of ancestry, (3) undermine marriage, and (4) replace complementarity with sameness. Therefore, from the Islamic lens, this weakens society because family is the building block of moral stability.
• Islam rejects behaviors that cause societal harm — even if they are done with consent Islam is not built on the idea of “if two adults consent, everything is acceptable.” 
• Rather, Islam in same sex relations sees: (1) moral harm, (2) spiritual consequences, (3) societal damage as more important than consent.
• Many things are forbidden even if consensual, like (1) adultery, (2) gambling, (3) usury, (4) drugs, (5) pornography, (6) incest, and of course (7) homosexuality
• Why? Because Islam’s morality is based on long-term wisdom, not short-term desires.
• Islam teaches that sexual desires are a test — not an identity
• Islam teaches: “The soul indeed inclines to evil except whom my Lord has mercy upon.” (Qur’an 12:53)
• Humans have: (1) anger, (2) greed, (3) lust, and (4) envy - yet These impulses do not define our identity. Islam asks humans to discipline impulses, not be ruled by them.
• Therefore: while feeling attraction is not sinful, acting on forbidden attraction is sinful. This is the same rule applied to heterosexuals with unlawful desires (zina).
• The story of Prophet Lūṭ 
• The story tells us that homosexuality was tied to moral corruption. Their sins included: (1) sexual aggression, (2) rejection of the prophet, (3) public shamelessness, (4) mocking purity, (5) normalizing immorality
• Prophet Lūṭ himself said: “You commit such immorality as no people in all the worlds have done before you.” (Qur’an 29:28)
• Thus, the Qur’an shows it as part of a larger moral collapse, not just a private act.
• Islam condemns the act, not the person  Islam commands Muslims to: (1) treat all people with respect, (2) never oppress sinners, (3) invite with wisdom, (4) maintain modesty in public morality and (4) dislike the sin but not hate the human being for Allah says: “Call to the way of your Lord with wisdom and good preaching.” (Qur’an 16:125) - So Islam’s position is moral, not hateful.

Summary

Islam rejects homosexual acts because:

• They contradict the natural design (fitrah) Allah created.
• The Qur’an explicitly forbids the behavior in multiple verses.
• Islam protects family structure, lineage, and societal stability.
• Morality is based on divine wisdom, not personal desire.
• Desires are a test — not a permanent identity.
• The story of Prophet Lūṭ shows its link to moral corruption.
• Islam condemns the act but respects and invites the person to purity and honourable way of living by having intimate relations with the opposing sex AND NOT the same sex.

An effort has been made to explain the Divine wisdom behind the sanctity of human relations between man and woman and that any relation based on same sex is not only against the Divine wisdom but is also detrimental to ensuring healthy and clean social environment in the society.

To sum up, I would like quote Sola Resna, who sums the issue in a very convincing and understandable way: 

The Muslim should not doubt, even for an instant, that what Allah has prescribed is wise. He should know that there is great wisdom in what Allah has commanded and what He has forbidden; it is the straight path and is the only way in which man can be safe and at peace, protecting his honour, his mind and his health, in accordance with the natural disposition (fitrah) with which Allah has created man.

They (gays and lesbians) both go against the natural disposition (fitrah) which Allah has created in mankind – and also in animals – whereby the male is inclined towards the female, and vice versa. Whoever goes against that goes against the natural disposition of mankind, the fitrah.

The spread of homosexuality has caused man diseases which neither the east nor the west can deny exist because of them. Even if the only result of this perversion was AIDS – which attacks the immune system in humans – that would be enough. It also causes the breakup of the family and leads people to give up their work and study because they are preoccupied with these perversions.

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 | Resource Reference: Exclusive help ' input from ChatGPT has been taken to expand the scope of this publication | Please read our previous post: Bane of Same Sex Relations and Condemnation in Islam based on similar theme. | The views by Sola Resna quoted above have been taken from Quora - for link click here. |

You may refer to our exclusive reference page on Morality in Islam to know more about Islamic viewpoint on Morality and Immorality. For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. 

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

What are the Seven Ordained and Seven Forbidden - Hadith Prophet Muhammad ﷺ

Islam is not restricted to reciting Al Qur'an and the Hadith books for unless what is ordained and directed, the life of a Muslim cannot be complete. In fact Qur'an and Sunnah guide us in our personal development and community ethics as per the Divine directions. These two aspects and many related facets of our lives determine the level of morality both at individual level and at the community / tribe or national level.

Before we proceed with the Hadith we are going to discuss, let us hurriedly see what morality really means:

Morality is a personal or social system of beliefs and principles that distinguishes between right and wrong, good and bad, and appropriate and improper behavior. Derived from the Latin word for "manner" or "character," morality involves standards for thoughts and actions, enabling individuals to live cooperatively and peacefully within a society by promoting trust, fairness, and empathy. Morality serves as a code of conduct, though its specific principles can vary across cultures, religions, and individuals, and may evolve over time. 

Let’s now explore a Hadith attributed to Prophet Muhammad ﷺ as mentioned in Sahīh al-Bukhārī 1239 in depth that guides us in personal development and community ethics.

The Hadith

Narrated Al-Barāʾ ibn ʿĀzib (raḥimahullāh), the Prophet ﷺ ordered us to do seven things and forbade us from seven things. 

He ordained to:

• Follow the funeral processions
• Visit the sick
• Accept invitations
• Help the oppressed
• Fulfill oaths
• Return greetings (as-salām)
• Respond to a sneezer who says “Al-ḥamdu lillāh” with “Yarḥamukallāh”

He prohibited from:

• Using silver utensils and dishes
• Wearing gold rings
• Wearing silk, as well as dibāj, qissī, and istabrāq (luxurious fabrics) 

Qur'anic Foundations & Related Sunnah

• Social Ethics & Community Solidarity
• Following funerals & visiting the sick: While there's no direct Qurʾānic verse on this, the importance of compassion and community support is emphasized throughout. The Prophet ﷺ also framed these acts among the key rights of a Muslim over another 
• Helping the oppressed: “Help the oppressed—even if you cannot save them from oppression, at the very least you forbid them from it. And if that is not possible, help in other ways.” (Prophetic teaching, as narrated in Sunan Ibn Mājah)
• Returning Salaam and replying to the sneezer: 
• “When one of you greets, let him say: As-salāmu ʿalaykum.” (Sunan Abū Dāwūd) - And “When someone says ‘Al-ḥamdu lillāh - ٱلْحَمْدُ لِلَّٰهِ’ - "Praise be to Allah" after sneezing, the response is ‘Yarḥamukallāh (يَرْحَمُكَ اللهُ) - May Allah have mercy on you.’” 
• These express social grace and empathy.
• Honoring Contracts
• Fulfilling oaths: “O you who believe! When you contract a debt for a fixed term, write it down; and let a scribe write it with justice...” (Qurʾān 2:282) 
• This demonstrates Islam’s emphasis on accountability and trust.
• Avoiding Materialism & Ostentation
• Prohibition on luxurious items
• Wearing silken clothes that give out an aura of pride and wealth is tangent to the concept of simplicity in Islam. The display of such clothes and expression of pomp and show has a negative effect on the poor who cannot afford such luxuries.
• In today's life, even wearing expensive watches, diamond and gold ornament, carrying expensive bag also fall in the same category of silken clothes.
• The Prophet ﷺ discouraged extravagance because it can lead to pride and away from humility, aligning with Qurʾān: “Truly, those who are extravagant are the brethren of the shayāṭīn…” (Qurʾān 17:27)
• This prohibition helps cultivate modest living and sincerity.

Lessons & Relevance Today

• Building Compassionate Communities
• Following funerals and visiting the sick show solidarity and remind us of life’s fragility.
• Helping the oppressed preserves justice and empathy, especially where modern injustice may prevail.
• Maintaining Social Etiquette: Responding to greetings and sneezing fosters warmth, unity, and mindfulness in interpersonal dealings.
• Upholding Integrity: Fulfilling oaths emphasizes that promises and contracts are serious matters — this principle applies broadly to business, legal, and personal commitments.
• Promoting Sincerity and Humility: Avoiding luxury is relevant in our consumer-driven culture; it promotes modesty, prevents envy, and keeps priorities aligned with spiritual values.

To summarize the above explanation, here is the impact of our actions based on the theme of the Hadith:

• Expression of Compassion by following funerals, visiting the sick, helping the oppressed strengthens community bonds
• Demonstration of Social Courtesy by accepting invitations, returning greetings, responding to sneezing cultivates warmth and unity
• Fulfilling oaths expresses one's integrity and builds trust and accountability
• Show of Humility by avoiding luxury goods encourages modesty and spiritual focus

In short: Hadīth 1239 isn’t just a list of dos and don'ts — it’s a blueprint for a compassionate, humble, and ethically conscious community. Each directive fosters spiritual balance and social harmony, grounded deeply in the Qurʾān and Sunnah.

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 exclusive reference page Prophet Muhammad ﷺ about Morality for more etiquettes attributed to Prophet Muhammad.

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.

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

Special instructions for Muslim women: Do not reveal your adornment (Al Qur'ān - Surah An Nur)

Morality and chastity is hallmark for both Muslim men and women. Surah 24. An Nur (The Light) dwells at length to instruct the Muslims to ensure very high degree of modesty so as to ensure a clean and lewdness free environment. We have published aut  number of posts covering instructions for both men and women to pay special attention to this aspect. This post today is exclusive for Muslim women based on verse 31 of Surah An Nur with regard to their conduct and adornment. Eminent Muslim scholar Ibn Kathīr emphasizes this verse lays down instructions to prevent fitnah (temptation) and preserve honor and privacy of Muslim women within and outside the household.

We have already published a detailed explanation / tafseer of the 31st verse which is contained in the Part I of the tafseer / exegesis of the Surah, link given at te end of the post.

The Verse: 

وَقُلْ لِّـلۡمُؤۡمِنٰتِ يَغۡضُضۡنَ مِنۡ اَبۡصَارِهِنَّ وَيَحۡفَظۡنَ فُرُوۡجَهُنَّ وَلَا يُبۡدِيۡنَ زِيۡنَتَهُنَّ اِلَّا مَا ظَهَرَ مِنۡهَا​ وَلۡيَـضۡرِبۡنَ بِخُمُرِهِنَّ عَلٰى جُيُوۡبِهِنَّ​ وَلَا يُبۡدِيۡنَ زِيۡنَتَهُنَّ اِلَّا لِبُعُوۡلَتِهِنَّ اَوۡ اٰبَآئِهِنَّ اَوۡ اٰبَآءِ بُعُوۡلَتِهِنَّ اَوۡ اَبۡنَآئِهِنَّ اَوۡ اَبۡنَآءِ بُعُوۡلَتِهِنَّ اَوۡ اِخۡوَانِهِنَّ اَوۡ بَنِىۡۤ اِخۡوَانِهِنَّ اَوۡ بَنِىۡۤ اَخَوٰتِهِنَّ اَوۡ نِسَآئِهِنَّ اَوۡ مَا مَلَـكَتۡ اَيۡمَانُهُنَّ اَوِ التّٰبِعِيۡنَ غَيۡرِ اُولِى الۡاِرۡبَةِ مِنَ الرِّجَالِ اَوِ الطِّفۡلِ الَّذِيۡنَ لَمۡ يَظۡهَرُوۡا عَلٰى عَوۡرٰتِ النِّسَآءِ​ وَلَا يَضۡرِبۡنَ بِاَرۡجُلِهِنَّ لِيُـعۡلَمَ مَا يُخۡفِيۡنَ مِنۡ زِيۡنَتِهِنَّ​ ؕ وَتُوۡبُوۡۤا اِلَى اللّٰهِ جَمِيۡعًا اَيُّهَ الۡمُؤۡمِنُوۡنَ لَعَلَّكُمۡ تُفۡلِحُوۡنَ‏ 

(24:31) And enjoin believing women to cast down their looks and guard their private parts and not reveal their adornment except that which is revealed of itself, and to draw their veils over their bosoms, and not to reveal their adornment save to their husbands, or their fathers, or the fathers of their husbands,or of their own sons, or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or the women with whom they associate, or those that are in their bondage, or the male attendants in their service free of sexual interest, or boys that are yet unaware of illicit matters pertaining to women. Nor should they stamp their feet on the ground in such manner that their hidden ornament becomes revealed. Believers, turn together, all of you, to Allah in repentance that you may attain true success.

Breakdown of the Verse

• "Tell the believing women to lower their gaze..."
• Just as men are commanded in verse 30 to lower their gaze, women are too.
• This promotes self-discipline and mutual respect, discouraging objectification and unhealthy attraction.
• This also means avoiding looking at men with desire, or looking at anything haram (prohibited).
• Prophet ﷺ has been attributed as saying: "The glance is a poisoned arrow of the devil. Whoever lowers his gaze for the sake of Allah, He will give him a sweetness of faith in his heart." (Reported in Hakim, Tabarani)
• "...and guard their chastity..."
• Upholding sexual morality is central in Islam.
• It extends to thought, dress, speech, and action—creating a boundary around sexual behavior.
• Ibn Kathīr says:
• This includes avoiding unlawful sexual activity and guarding one’s modesty in public.
• It’s not just about actions, but also about avoiding situations that lead to temptation or shame.
• It applies both physically and emotionally—not exposing or inviting unwanted attention.
• "...and not to reveal their beauty (zinah) except what [normally] appears..."
• "Zinah" refers to physical beauty and adornments (clothes, jewelry, makeup, body features).
• Adornment also referes to jewellery, make up and party outfits which women specially wear on occasions of dressing-up.
• The actual words used for this are: اِلَّا مَا ظَهَرَ مِنْهَا. Their correct meaning is: جَرَتِ الْعَادَة وَ الْجِبِلَّة عَلي ظُهُورِهِ وَ الْاَصْل فِيِهِ الْظُهُوْر اِلَّا مَا, as pointed out by al-Zamakhsharī, (Al-Kashshāf, vol. 3, 236). It means the embellishments of the body parts which a person does not cover generally and instinctively and they are always left bare. These include hands, feet, face etc. The reason for this is that according to syntactical consideration, it is: الظاهر منها. It cannot be taken in the meaning of ان يظهر منها شئ as has been done by some scholars.
• Scholars differ slightly, but the majority interpret “what appears” as the face and hands, possibly including the outer clothing that's unavoidable.
• "...and to draw their khimār (headcover) over their juyūb (chests)..."
• In pre-Islamic Arabia, women wore headscarves but left their necks and upper chests exposed.
• This verse modifies that practice, instructing believing women to extend their headscarves over the chest—an act of added modesty.
• The khimār refers to a headcover, not just any cloth, and juyūb refers to the neckline or bosom area.
• If this purpose can be achieved by some other method than through shawls, there is no harm in it. The purpose is that if women are wearing adornments, they should not open their chests and necklines before men. In fact, they should cover them in such a manner that their adornments are not evident in any way.
• Ibn Khatir adds:
•  When Allah commanded that women should pull their scarves over the front (chest) to ensure full modesty.
• Aisha (RA), said: "When this verse was revealed, the women of Ansar tore their waist sheets and covered their heads and faces with them." (Reported in Abu Dawud)
• This shows the immediate, faithful response of the early Muslim women to Allah’s command.
• ".. and they should not reveal their embellishments to anyone except.."
• The first exception was that of: اِلَّا مَا ظَهَرَ مِنْهَا. Now the second exception is stated ie., relatives before whom there is no restriction to hide adornments.
• For one’s father and father-in-law, the word used by the Qur’ān is آبَآء (ābā). This word not only implies the father, but also the paternal and maternal uncles and grandfathers. Therefore, a lady can display her embellishments before these adults of both her maternal and paternal family and those of her husband’s just as she can before her father and father-in-law.
• The word “son” implies the grand and great grand sons, both maternal and paternal ones without any discrimination of real or step relations. The same implies for the sons of brothers and sisters. In these relations also, the sons of real, step and foster brothers and sisters are understood to be included.
•  It is evident from these words that unknown women should be treated the same way as men and a Muslim lady should be very careful in displaying her concealed embellishments before them. The reason is that at times a woman can have sexual leanings towards her own gender. Similarly, at times, being influenced by the physical features and attributes of women, these unrelated women become a means of inclining men towards them and vice versa too.
• "Nor should they stamp their feet on the ground in such manner that their hidden ornament becomes revealed"
• "Stamp their feet..."
• Refers to walking in a deliberate, noticeable, or rhythmic way that draws attention.
• In classical Arabian society (and in many other cultures), women would wear anklets, bangles, or jewelry under their clothes.
• Stamping or stepping firmly could cause the jewelry to jingle, or highlight bodily movement, thereby attracting attention, even if the jewelry itself remained unseen.
• "...so that their hidden adornment is made known..."
• "Hidden adornment" (زينتهن المخفية) includes jewelry, makeup, perfume, or body features that are not meant to be exposed in public.
• Even if the actual item is not visible, the sound, motion, or suggestion of it may cause undue attraction or stimulate curiosity, which the verse discourages.
• Since custom of slavery has been abolished from Islam, the part of the verse that relate to slave men and women is not being explained.

Conclusion by Ibn Kathīr: 

• This verse aims to protect women and preserve societal morality.
• It sets limits for interaction between genders to avoid corruption and fitnah.
• Ibn Kathīr links modesty in dress to taqwa (God-consciousness).

Application in the Present Times

This verse is both spiritually timeless and socially relevant, offering practical guidance in an age of hyper-visibility, social media, and blurred moral boundaries.

• Modesty in Dress (Hijab)
• This verse is a foundational text for the Islamic dress code for women.
• While interpretations differ slightly across cultures and schools of thought, the key principle is modesty and non-sexualization of appearance in public.
• In the modern world, where fashion is often used to attract attention, Islam offers a counter-narrative: dignity through discretion.
• Note: Hijab is not just a headscarf. It's a comprehensive concept that includes behavior, gaze, speech, and clothing.
• Lowering the Gaze in the Digital Age
• Today’s challenges are unique: Instagram, TikTok, streaming, dating apps, and hyper-sexualized content are everywhere.
• The command to lower the gaze isn’t just about the physical world—it extends to virtual interactions:
• Scrolling through provocative content
• Sharing or watching revealing videos/photos
• Engaging in flirtatious chats
• This verse calls both men and women to exercise intentional control over what they see and how they respond.
• Reclaiming Modesty in a Hyper-Sexualized Culture
• Modern media often equates value with appearance—especially for women.
• Verse 31 shifts the focus back to character, self-respect, and God-consciousness.
• This verse empowers women to be seen for who they are, not just how they look.
• Respectful Interactions Between Genders
• This verse, in harmony with verse 30 (for men), promotes healthy boundaries.
• It fosters dignity, mutual respect, and professionalism in mixed-gender environments—schools, offices, online spaces.

Summary: The Spirit Behind the Verse

Surah An-Nūr:31 is not a restriction, but a protection. It is:

• A guide for women to preserve their dignity in an overexposed world.
• A reminder that modesty is liberating, not limiting.
• A balance between personal expression and social responsibility.
• A call for a culture of respect, free from objectification and unwanted sexual attention.

The early Muslims obeyed these instructions instantly, out of deep faith. but today, the media projects such instructiosn as a bar on freedom of women and even some Muslim women, who perhaps are ignorant to the Divine instructions and specially this verse, want to live freely breaking all barriers placed on them, without realising:

• Modesty is otection, not suppression.
• Gender interaction must be respectful and controlled.
• Spiritual beauty outweighs physical beauty.
• Obedience to Allah should be immediate and joyful, as shown by the women of Medina. 

Let Qur'an be read and understood for each word of it carries Divine wisodm, which instead of being questioned should be happily abided by for in it lies the pleasure of Allah and displeasure of the evil.

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 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. 

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.

For more selected verses fro Surah An Nur, please refer to our reference page: Al-Qurʾān: Selected verses from Sūrah 24. An-Nur (The Light)

Fore more selected verses from Al-Qurʾān Please refer to our Selected verses from Sūrahs of Qur'an to highlight important topics with detailed explanation and Reference Page on Understanding Al Qur'an for knowing more about Islam and Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.

Photo | References: | 1 | 2 | 3 | 4 | 5 | 

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Selected Verses from Quran: Spread of Indecency

Islam teaches decency and emphasizes on morality, and warns those who spread indecency in the society to mislead the believers from the path of Allah. This message had been delivered more than 14 entries ago but if we cast a look around, we will find spread of indecency even in most of the Muslim countries in the name of liberalism, mainly to remain "in step" with the Western culture. For those following the footsteps of Satan, Allah very clearly warns them in the Quran:

اِنَّ الَّذِيۡنَ يُحِبُّوۡنَ اَنۡ تَشِيۡعَ الۡفَاحِشَةُ فِى الَّذِيۡنَ اٰمَنُوۡا لَهُمۡ عَذَابٌ اَلِيۡمٌۙ فِى الدُّنۡيَا وَالۡاٰخِرَةِ​ؕ وَاللّٰهُ يَعۡلَمُ وَاَنۡـتُمۡ لَا تَعۡلَمُوۡنَ‏ 

"Verily those who love that indecency should spread among the believers deserve a painful chastisement in the world and the Hereafter. Allah knows, but you do not know." [Surah 24 An Nur: 19]

The direct interpretation of the verse, in the context in which it occurs, is this: Those who cast aspersions, propagate evil, publicize it and bring Islamic morality into disrepute deserve punishment. The words in the text, however, comprehend all the various forms that can be employed for the propagation of evil. These include actual setting up of brothels, production of erotic stories, songs, paintings, plays and dramas as well as all kinds of mixed gatherings at clubs and hotels, which induce the people to immoralities. The Quran holds all those who resort to such things as criminals, who deserve punishment not only in the Hereafter but in this world as well. Accordingly, it is the duty of an Islamic government to put an end to all such means of propagating immorality. Its penal law must hold all those acts as cognizable offenses which the Quran mentions as crimes against public morality and declares the offenders punishable.

“You do not know”: You do not visualize the full impact of individual acts on society as a whole: Allah knows best the number of people who are affected by these acts and their cumulative effect on the collective life of the community. You should accordingly trust in Him and do all you can to eradicate and suppress the evils pointed out by Him. These are not trivial matters to be treated lightly; these have very serious repercussions and the offenders must be dealt with severely.

What mischief can be planned by Evil to delude simple folk who mean no harm in their own minds but who by thoughtlessness are deluded step by step to become the instruments of Evil, may not be known to the most instructed of men, but it is all known to Allah. Man should therefore always be on his guard against the traps of Evil, and it is only Allah's grace that can save him.

May Allah help us understand Qur'an and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an

You may also refer to our Reference Pages for knowing more about Islam and Quran.

Photo | 

Reading the Holy Quran 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.

An effort has been made to gather explanation / exegesis of the Sūrahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. 
• The exegesis of the chapters of the Holy 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 following sources: 

• Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi  Usmani
• Verse by Verse Qur'an Study Circle
• Tafsir Ibn Khatir
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid

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

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More