What does Al Qur'an say about sanctity of human life - and how justice be controlled by law and not by unrestricted revenge

We have recently been explaining a passage from Al Qur'an (Surah Al Israa - Chapter 17 verses 23-39) which spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity. A number of verses from this passage have already been explained, which can be accessed from the link given at the end of the post.

Today we share yet another strongest declarations of the sanctity of human life, but it goes further: even when someone has been murdered and the family has a legitimate grievance, justice must remain controlled by law and must never turn into unrestricted revenge. 

The Verse

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ ۖ إِنَّهُ كَانَ مَنصُورًا

“Do not take a human life which Allah has made sacred, except with legal right. Whoever is killed unjustly, We have given their heir authority, but let him not exceed the limits in retaliation, for he is already supported by law.” — 17:33

The context

There is no need to tie 17:33 to one particular incident. It belongs to the great ethical passage 17:23–39, revealed in the Makkan period, which lays down foundational principles for individual and social morality.

The sequence itself is significant:

17:31: protect children from being killed through economic fear.

17:32: protect sexual morality — “do not approach zina.”

17:33: protect human life.

17:34: protect orphan property and fulfil promises.

17:35: ensure honesty and justice in economic dealings.

So the Qur’an is constructing a society in which life, family, property, contracts and dignity are all protected.

The expression is powerful:

النَّفْسَ الَّتِي حَرَّمَ اللَّهُ “The life which Allah has made sacred”

Human life possesses a sanctity established by Allah. Therefore an individual does not possess an unrestricted right to decide who deserves to live or die. This is closely related to the broader Qur’anic principle in 5:32, which emphasizes the enormity of unjustly taking a life.

The verse therefore begins not with revenge but with prohibition: Do not kill. Only afterward does it discuss the exceptional legal circumstances covered by إِلَّا بِالْحَقِّ — “except with right.”

That qualification refers to legitimate judicial authority and law—not personal anger, mob justice or private vigilantism.

Scholarly interpretation

1.    Ibn Kathīr explains that unlawful killing is categorically forbidden. When someone is murdered unjustly, the deceased person's lawful heir is granted authority regarding the murderer. Classical Islamic law recognized options including qisāṣ (legal retaliation), diyah (compensation), or forgiveness.

But Ibn Kathīr pays particular attention to: فَلَا يُسْرِف فِّي الْقَتْلِ “Let him not exceed limits in killing.”

He explains that this prohibited such things as mutilating the murderer or killing someone other than the actual offender. That is an enormously important moral limitation. Even a genuine victim does not acquire unlimited moral permission.

2.    Maududi explains when the Islamic State was established, "killing by right" was confined to five cases only: To punish (1) a willful murderer for retribution, (2) opponents of the true religion during war, (3) those who attempt to overthrow the Islamic system of government, (4) a man or woman guilty of adultery and (5) an apostate.

The Arabic word "sultan" has been translated into "the right of retribution". Here it stands for "a ground for legal action". This also lays down the legal principle that in a case of murder, the real plaintiff is not the government but the guardian or the guardians of the murdered person who are authorized to pardon the murderer or receive blood-money instead of taking his life.

3,    Al-Baghawī  (famous 11th-century Persian Muslim scholar) records that the heir's sulṭān—authority—means that the law recognizes the victim family's claim. He also records early explanations that the heir could pursue lawful retaliation, accept compensation, or forgive. But the heir may not exceed the limits prescribed by law.

So the Qur’an protects two people simultaneously:

• the murdered person's family must not be denied justice;
• but the murderer’s family, tribe or community must not become additional victims through uncontrolled vengeance.

That is remarkably sophisticated.

4.    Ghamidi explains that this directive is that no one should kill any one. This is a mention of the sanctity of human life which it always has had as per morality and religion. The Qur’ān has informed us that prior to this, the Israelites were also given this directive and the Almighty had ordained that killing one human being is like killing the whole of mankind. It has also specified that the life of a human being can only be taken in two circumstances: when a person has killed someone or when a person while rebelling against the collective system goes after the life, wealth or honour of others. Apart from these two circumstances, every killing is an unjustified act the punishment of which is eternal Hell according to the Qur’ān (5:32; 25:68-69).

Why does the Qur’an restrain the victim?

Because suffering can easily transform justice into revenge. For example:

• Someone murders my brother. My anger may tell me: “I will destroy his whole family.”
• The Qur’an says: No. The guilty individual may be held accountable through lawful process, but guilt does not spread automatically to relatives, tribe, sect or community.

This establishes one of the deepest principles of Qur’anic justice: Punishment must follow individual guilt, not collective identity. “For he is already supported”

The concluding words,

إِنَّهُ كَانَ مَنصُورًا mean that the victim's lawful heir has already been supported by the law. Ibn Kathīr explains that the Shariah itself recognizes and protects the heir’s right. Therefore there is no need to take the law into one's own hands. This transforms grief from a private vendetta into a matter for lawful adjudication.

Why 17:33 is urgently relevant today

Perhaps few verses speak more directly to today's cycles of violence.

1. Mob killings and vigilante justice

• When an accusation spreads and a crowd decides guilt before evidence, trial or due process, the principle of 17:33 is violated.
• Islamic justice does not say: “We are angry, therefore punishment is justified.”
• Instead Islam asks: What actually happened? Who is responsible? What does lawful justice require?

Emotion cannot replace evidence.

2. Honour killings

• No family member possesses the right to kill another person merely because he believes the family's “honour” has been damaged.
• 17:33 begins with the sanctity of life and reserves punishment to legitimate legal authority.
• Private vengeance disguised as honour is not justice.

3. Political and extrajudicial killings

Governments and armed groups are also restrained by the verse's principle. Power does not make killing morally legitimate. A society governed by law must distinguish between judicial accountability and arbitrary elimination of opponents.

4. Collective punishment This may be one of the verse's most important applications in conflict.

If one person commits murder, his relatives are not therefore murderers. If members of a group commit atrocities, every man, woman and child belonging to that population does not automatically become guilty.

The Qur’anic prohibition against exceeding limits speaks directly against the logic: “One of them harmed us, therefore all of them may suffer.” That is precisely how cycles of vengeance continue for generations.

5. Revenge culture

Family feuds sometimes begin with one killing. Then the other family retaliates. Then another retaliation follows. Eventually children inherit a conflict they did not start.

17:33 interrupts that chain: justice must stop at the guilty person and within lawful limits. Justice is not the same as pacifism.

The verse does not say that murderers should simply escape consequences. Quite the opposite. 

• It recognizes the victim's right to justice.
• But it creates a distinction between:
• justice — measured, evidence-based and lawful, and 
• revenge — emotional, excessive and potentially indiscriminate.
• Islam permits the first and restrains the second.

There is also room for forgiveness Classical Islamic law recognized not only retaliation but also diyah and forgiveness, as Ibn Kathīr notes. That means the Qur’anic system acknowledges both:

• the need for accountability, and 
• the possibility of mercy.

That concludes that Forgiveness cannot be forced upon victims, but neither is vengeance presented as the only possible response.

A profound modern principle

17:33 could be translated into a contemporary rule of civilization:

Protect every innocent life, punish only established guilt through lawful authority, and never allow legitimate grief or anger to expand punishment beyond the offender.

That principle applies whether the setting is: (1) a family feud, (2) a criminal case, (3) sectarian violence, (4) political conflict, (5) terrorism, (6) or war.

The deepest lesson

• The first half of 17:33 tells us: Human life is sacred.
• The second half tells us: Even when that sanctity has been violated, do not violate it again in the name of revenge.

That is what makes this verse so extraordinary. Islam does not merely prohibit murder; it also tries to prevent one murder from producing ten more.

So perhaps the essence of 17:33 for our world is: 

Justice must answer wrongdoing—but justice ceases to be justice the moment it punishes the innocent, exceeds lawful limits, or allows grief to become vengeance.

 This verse is to be understood in true letter and spirit and essence of justice system of Islam reflected upon deeply. It should not be misinterpreted to suit a counter action by the victim's family against the family of the one who committed a criminal act. Justice must be done impartially to only punish the criminal and not his family - unless the criminal's family to were hand in glove with the criminal.

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 Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ. You may also like to read the complete passage of which verse 33 is an important part at: Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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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Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity

There are many methods Divinely used to make understanding of Al Qur'an easier for the readers. While many verses are easy to understand straightaway, some verses use metaphors or parables to press home the point. Likewise, sometimes, a few verses are grouped together into a passage to correlate a theme for better understanding. We have shared many such passages, metaphors and parables in our previous posts. 

One such passage is used in Surah Al-Isrāʾ 17:23–39 considered as one of the Qur’an’s most comprehensive passages on personal morality, family responsibility, social justice, economic ethics and intellectual integrity. It begins with Tawḥīd and ends by returning to Tawḥīd, showing that Islamic morality is not detached from faith: our treatment of parents, money, sexuality, human life, contracts, knowledge and even our manner of walking ultimately flows from accountability before Allah.

Maududi makes an especially important observation about its context. He regards these verses as a kind of manifesto of the Prophet’s mission near the close of the Makkan period, setting out the ideological, moral, social, economic and legal principles upon which the emerging Muslim community would later be built in Madinah.

1. 17:23–25 — Tawḥīd must produce goodness toward parents

“Your Lord has decreed that you worship none but Him, and that you show excellence to parents…”

The passage begins with Allah’s greatest right—worship Him alone—and immediately places beside it the rights of parents. Ibn Kathīr notes that the Qur’an repeatedly couples gratitude to Allah with gratitude and kindness toward parents. He explains “do not say uff” as forbidding even the smallest expression of irritation, especially when parents reach old age.

Notice how demanding this becomes when parents grow old. A child who was once helpless was patiently cleaned, fed, carried and comforted; later the roles may reverse. The Qur’an therefore commands not merely financial support but dignified speech, humility and mercy.

Verse 25 then adds that Allah knows what is inside us. Perfect patience may sometimes fail, but sincere people repeatedly return to Him.

Today: In societies where elderly parents may increasingly be treated as inconvenient, the Qur’an says that civilization begins at home. Professional achievement cannot compensate for humiliating one's mother or neglecting one's father.

Please refer to earlier posts for detailed explanation of individual verse mentioned above: Verse 23: Two foundational aspects of Islamic ethics:  Monotheism and filial piety 

2. 17:26–28 — Wealth creates obligations toward others

“Give the relative his due, and the needy and the traveler, and do not squander wastefully.”

The striking word is حَقَّهُ — “his due/right.” The Qur’an does not portray assistance merely as generosity bestowed by a superior upon an inferior. Other people can possess claims upon our wealth.

Ibn Kathīr connects these verses with maintaining kinship after the preceding command concerning parents. Other Tafsīr emphasizes that relatives, the poor and travelers should receive appropriate assistance according to ability.

Please refer to earlier posts for detailed explanation of individual verse mentioned above: Verse 27 One of the Al Qur’an’s strongest condemnations of wastefulness

Verse 28 is exceptionally humane. If we cannot help someone financially, we are told to speak kindly. That means poverty does not remove human dignity. A person may be unable to give money yet still avoid saying: “Go away.” Instead it should be said: “I am sorry I cannot help you now; may Allah provide for you.”

Today: This speaks directly to widening economic inequality. Islam rejects both indifference to poverty and performative charity that humiliates recipients.

Please refer to earlier posts for detailed explanation of individual verse mentioned above: Verse 26: Do not squander your wealth wastefully 

3. 17:27–30 — Neither extravagance nor miserliness

The Qur’an condemns tabdhīr—reckless squandering so severely that squanderers are called “brothers of Satan.” Yet just two verses later it also condemns excessive withholding:

“Do not keep your hand chained to your neck, nor extend it completely…” — 17:29

This is classic Qur’anic balance. Islam neither glorifies uncontrolled consumption nor demands irresponsible self-impoverishment. Maududi sees these commands as part of an economic ethic in which wealth carries responsibilities beyond oneself.

Today: Think of consumer debt, luxury purchased merely for display, food waste, status competition and social-media lifestyles built around constant acquisition.

The Qur’anic question becomes: Do I spend according to need, responsibility and gratitude—or according to ego and comparison?

At the same time, someone with wealth should not use “moderation” as an excuse for stinginess toward family or the needy.

Please refer to earlier posts for detailed explanation of individual verse mentioned above:  Verse 29: Believers!! Do not be Parsimonious 

4. 17:31 — Economic fear must never destroy human life

“Do not kill your children for fear of poverty. We provide for them and for you.”

In pre-Islamic Arabia, fear of poverty could lead to the killing of children. Ibn Kathīr explicitly links the prohibition to Jahiliyyah practices and emphasizes Allah’s compassion toward children. 

The deeper principle is that economic calculation must never make innocent life expendable. It also exposes an ancient human temptation: measuring the value of people according to financial usefulness.

Today: The form of the problem may change, but its logic survives whenever human beings are treated principally as economic burdens: the poor, disabled, elderly, refugees or unwanted dependents.

The verse does not say economic hardship is imaginary. It says poverty does not authorize the destruction of innocent life.

Please refer to earlier posts for detailed explanation of individual verse mentioned above:  Verse 21: A powerful declaration from Al Qur'an that economic fear can never justify the destruction of innocent life

5. 17:32 — Protect sexuality by protecting the road leading to it

وَلَا تَقْرَبُوا الزِّنَىٰ “Do not even approach zina.”

This verse has been explained umpteen number of time by all eminent scholars and exegetes of Al Qur'an. Only Zina / extra marital relations are not only condemned and forbidden - The wording is deliberate. 

Allah does not merely say “do not commit adultery.” He says do not go near it.

Ibn Kathīr explains this as avoiding not only zina itself but also the circumstances and means that lead toward it. This reflects a broader Qur’anic principle: major moral collapse often begins with smaller tolerated steps.

Today: Digital technology has dramatically altered access to sexual imagery, secret communication and relationships outside normal social boundaries. The verse therefore asks us to manage the pathways to temptation, not merely hope for self-control at the final moment.

This is one of the most warning verse / Divine Command for all those who view sex simply as means of pleasure. But in Islam, Islamic sexual morality is not hostility to sexuality. Rather, Islam seeks to protect intimacy, lineage, spouses, children and trust by locating sexuality within moral responsibility.

Please refer to earlier posts for detailed explanation of individual verse mentioned above: Verse 32: Believers! Do not go near ADULTERY [Zināʾ (زِنَاء)] because it is blatant lewdness and a very evil path 

6. 17:33 — Human life is sacred, but even justice must not become vengeance

“Do not take a life which Allah has made sacred except with legal right…”

Then comes an important qualification regarding a murder victim:

“…but let his heir not exceed limits in retaliation.”

Ibn Kathīr explains that the victim’s heirs have recognized legal rights, but they are forbidden from going beyond the actual offender—for example by mutilation or killing people other than the murderer.

This is profound. The Qur’an simultaneously says: The victim must receive justice. but Justice must not turn into uncontrolled revenge.

Today: This principle is desperately important during communal, political and military conflicts. A crime committed by one individual or faction cannot morally transform an entire population into legitimate targets.

Remember: Justice must punish guilt, not identity.

Please refer to earlier posts for detailed explanation of individual verse mentioned above:  Verse 33:  What does Al Qur'an say about sanctity of human life - and how justice be controlled by law and not by unrestricted revenge

7. 17:34 — Protect the property of those who cannot protect themselves, and keep promises

“Do not approach the orphan’s wealth except in the best manner… and fulfil the covenant, for the covenant will be questioned about.”

An orphan represents someone vulnerable to exploitation because the normal protector—the father—is absent.

Ibn Kathīr explains that guardians may deal with an orphan’s property only in ways that genuinely benefit the orphan. He also interprets “fulfil the covenant” to include agreements and contracts made between people. This transforms trusteeship into moral accountability. You do not own what has merely been entrusted to you.

Today: The principle applies naturally to guardianship, inheritance, charitable funds, public office, corporate fiduciary responsibilities, pensions and money held on behalf of others.

It also speaks to broken contracts, abandoned commitments and promises made casually.

The Qur’an says: إِنَّ الْعَهْدَ كَانَ مَسْئُولًا A promise will be questioned about. That makes reliability a religious virtue.

8. 17:35 — Economic justice begins with honest measurement

“Give full measure when you measure and weigh with a straight balance.”

Ibn Kathīr explains the straight balance as one free from distortion or manipulation and says honest measurement is better both for worldly dealings and the final outcome.

In the marketplace of seventh-century Arabia this concerned weights and measures.

The principle today is much broader. A modern “false scale” can include: concealing product defects, manipulated financial statements, deceptive advertising, false billing, charging for work not performed, tampered digital metrics or selling something substantially different from what was promised.

The technology changed. The moral principle did not. A society cannot sustain trust when every transaction becomes an attempt to outsmart the other person.

9. 17:36 — An extraordinary Qur’anic rule for the information age

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ “Do not follow that of which you have no knowledge.”

Then Allah adds:

“Indeed, hearing, sight and heart—all of these will be questioned.”

Ibn Kathīr reports Ibn ʿAbbās as understanding this to mean: do not say what you do not know. Other early commentators included false accusation and claiming, “I heard,” “I saw,” or “I know,” when one did not.

This may be one of the most strikingly relevant verses in the entire passage.

We live amid: viral rumours, edited videos, AI-generated material, partisan narratives, anonymous messages, conspiracy theories and instant commentary by people who have not verified the facts. Most of the news or information circulating in social media may not be true or partially true. Without authentication, therefore, one must spread to others or talk about it.

17:36 gives an ethical rule that could transform social media: If you do not know, do not pretend to know. And importantly, the Qur’an makes our senses and intellect morally accountable instruments. What we watch matters, what we listen to matters and what conclusions we draw matter.

10. 17:37–39 — End with humility and return everything to Tawḥīd

“Do not walk upon the earth arrogantly. You can neither tear the earth apart nor reach the mountains in height.”

Ibn Kathīr explains this as a prohibition against swaggering, conceit and boastful behaviour characteristic of arrogant people.

The imagery is beautiful: A man may possess billions, may command armies. or may have millions of followers. But he still cannot split the earth by stamping upon it or become taller than the mountains. Remember Human greatness remains very small within creation.

Verse 38 declares these evils hateful to Allah, and verse 39 calls all these teachings:

مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ “part of the wisdom your Lord has revealed to you.”

Then, remarkably, the passage ends where it began: Do not associate another god with Allah.

So the structure is almost circular: Tawḥīd → morality → Tawḥīd.

That teaches that Islamic morality is neither merely social etiquette nor secular ethics with religious decoration. It arises from the conviction: Allah created me, knows me, commands me and will ask me how I lived.

Why this passage can be called a “moral constitution”

Maududi's interpretation is especially useful here. He argues that these commands were announced toward the end of the Makkan stage as foundational principles for the civilization that Islam was about to construct in Madinah—not just private spirituality, but moral, social, economic and legal life.

Look at the breadth of subjects covered: Allah → parents → family → poor → spending → children → sexuality → life → vulnerable property → contracts → commerce → information → humility.

Almost the entire human moral sphere is touched. And there is a striking movement from private character toward public civilization. A corrupt society does not suddenly become corrupt at the governmental level. It begins when:

• children stop respecting parents,
• wealth loses social responsibility, 
• desire loses restraint, 
• life loses sanctity, 
• contracts lose meaning, 
• business loses honesty, 
• information loses truth, 
• and success produces arrogance.

So these verses show us that social reform begins with moral reform.

Their relevance to contemporary life

If we translated the spirit of 17:23–39 into present-day language, it would say:

Worship Allah alone. Care for elderly parents. Do not abandon relatives or the poor. Consume responsibly. Do not allow economics to destroy human dignity. Protect sexual boundaries. Treat life as sacred. Do not exploit the vulnerable. Honour contracts. Conduct business honestly. Do not spread what you cannot verify. And never allow wealth, power or knowledge to make you arrogant.

That is why this passage:

• is far more than a collection of prohibitions. 
• is a vision of the kind of human being from whom a just society can be built.

Perhaps its deepest lesson is this:

Islam does not separate worship from character. The person who bows before Allah must rise from that bow more truthful in business, kinder to parents, more responsible with wealth, more protective of human dignity, more careful with information and less arrogant before people.

That is what makes Al-Isrāʾ 17:23–39 one of the Qur’an’s great charters for personal and social morality.

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 Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ. For more passages from Al Qur'an, refer to our exclusive reference page: Why individual verses are formed into passages in Al Qur'an - What do we learn from these

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.

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