Is the Qur’an Full of Contradictions? Examining the Evidence Through the Qur’an and Its Scholars

The allegation that the Qur’an is “riddled with contradictions” is one of the most frequently raised objections against Islam. It deserves a serious response because the Qur’an itself invites readers to examine its internal consistency. The strongest defence is not merely to declare that contradictions are impossible, but to examine the alleged contradictions individually, study their context, and assess whether the explanations offered by scholars genuinely resolve them.

Consider Allah's remarkable challenge:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“Do they not then reflect upon the Qur’an? If it had been from anyone other than Allah, they would have found within it much contradiction.” Surah An-Nisā’ 4:82

Imam Al-Ṭabarī explains that the verse draws attention to the consistency of the Qur’an's meanings and teachings. Ibn Kathīr similarly interprets it as an invitation to reflect upon revelation rather than reject it without investigation. 

Is the Qur’an Riddled with Contradictions? Let the Evidence Speak Herein under, we present an An examination of frequently alleged contradictions through the Qur’an, authentic Hadith, classical Tafsīr and modern Islamic scholarship.

Does a Difference in Wording Necessarily Mean a Contradiction?

Critics of Islam sometimes circulate lists of supposedly contradictory Qur’anic verses, presenting them as evidence that the Qur’an cannot be divine revelation. Some allegations concern creation, others refer to Allah's mercy and punishment, and still others question the relationship between religious freedom, divine guidance and human responsibility.

For a non-Muslim unfamiliar with Arabic, the historical setting of revelation or Islamic scholarship, these objections may initially appear convincing. But a fundamental distinction must be understood:

• Two statements are genuinely contradictory only when they make incompatible claims about the same subject, in the same sense, under the same relevant circumstances.
• A difference in wording, emphasis, historical setting or application does not automatically establish a contradiction.
• Equally, the existence of a possible interpretation does not automatically prove that an objection has been resolved. An explanation must be consistent with the Arabic text, context and recognised principles of interpretation.

Let us examine some frequently cited examples.

1. The Qur’an's Own Challenge: Reflect Before You Reject

It is Divinely asked Surah An-Nisā’ 4:82 "أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ “Do they not reflect upon the Qur’an?” Allah then challenges readers to examine its consistency, declaring that a book originating from other than Him would contain many contradictions.

How do scholars explain this challenge?

• Imam Al-Ṭabarī, in Jāmi‘ al-Bayān, explains that the meanings and rulings of the Qur’an support and confirm one another. Its internal coherence is presented as evidence of divine origin.
• Ibn Kathīr emphasises that revelation should be contemplated carefully. Apparent uncertainty must not be confused with actual inconsistency. Imam Ibn Kathīr also connects this principle with Surah Āl ‘Imrān 3:7, which distinguishes between clear verses (muḥkamāt) and verses whose meanings may be less immediately clear (mutashābihāt).
• This distinction is extremely important.

The Qur’an does not claim that every passage will be equally easy for every reader to understand. It acknowledges differences in the clarity of passages and warns against exploiting ambiguity to create confusion. A reader should therefore interpret a difficult passage in light of clearer relevant passages rather than isolating a few words and ignoring the surrounding explanation.

However, this principle must be applied responsibly. Calling an inconvenient verse ambiguous is not, by itself, an answer to a serious objection.

[Read: Before you decide about Islam, put the Qur’an to its Own Test]

2. Allegation: Was the Universe Created in Six Days or Eight?

This is among the most frequently cited numerical objections.

What do the verses say?

• Surah Al-A‘rāf 7:54 states that Allah created the heavens and the earth in six days.
• Yet Surah Fuṣṣilat 41:9–12 mentions:
• Two days for the creation of the earth.
• Four days in connection with establishing its features and provisions.
• Two days for completing the heavens.

But the critics argue: 2 + 4 + 2 = 8 days, not 6.

At first glance, this appears to be an arithmetic contradiction. Let us see how do Islamic scholars resolve it:

• The classical explanation is that the four days mentioned in 41:10 include the original two days mentioned in 41:9.
• Thus: (1) Initial creation of the earth - 2 days, (2) Completion of its features and provisions - 2 additional days, (3) Completion of the heavens - 2 days, (4) Total - 6 days
• The explanation relies on interpreting the four days as the cumulative duration of the earth-related stages, not as four additional days.

Ibn Kathīr presents this cumulative interpretation in his commentary on 41:9–12. Imam Al-Qurṭubī similarly explains the wording through an example in which the total duration of a journey includes its earlier stages.

Among modern commentators, Abdullah Yusuf Ali explicitly acknowledges that the passage initially appears to total eight days. He explains that the four days encompass the earlier two because the descriptions form one connected process. Abul A‘lā Maudūdī also discusses this apparent difficulty and explains the cumulative reading adopted by classical commentators.

The lesson The objection depends on treating the four days as additional rather than cumulative. The traditional interpretation provides a coherent reading of the Arabic passage. A critic remains free to examine whether that reading is linguistically persuasive, but the calculation of eight days is not the only interpretation supported by the text.

References: 7:54, 41:9–12, Ibn Kathīr's Tafsīr.

3. Allegation: Does the Qur’an Forbid Religious Compulsion but Also Command Fighting?

This objection concerns two passages that are sometimes presented without their historical context.

• The first verse Surah Al-Baqarah 2:256: No compulsion in religion: لَا إِكْرَاهَ فِي الدِّينِ “There is no compulsion in religion.”
• The second verse Surah At-Tawbah 9:5: Fighting the polytheists This verse contains an instruction to fight polytheists following the expiration of a specified period.

Critics ask: How can the Qur’an reject religious compulsion and also contain commands involving warfare?

Understanding the historical circumstances Surah At-Tawbah opens with declarations concerning treaties between the Muslim community and Arabian polytheist groups. Significantly, the surrounding verses contain qualifications often omitted from discussions of 9:5.

• Verse 9:4 commands Muslims to honour treaties with those polytheists who had upheld their agreements.
• Verse 9:6 commands protection for a polytheist seeking refuge, followed by safe passage to a place of security.

These instructions are essential to understanding the passage.

The historical context therefore includes treaties, hostilities, political relations and protection arrangements—not merely a general instruction to force everyone to accept Islam.

Scholarly explanation

• Ibn Kathīr, commenting on 2:256, explains that people should not be forced into embracing Islam because religious truth must be accepted with conviction. His commentary on 9:4 also stresses the obligation to honour existing treaties.

Nevertheless, classical jurists disagreed on the precise relationship between religious freedom and the fighting verses. Some considered 2:256 operative with particular qualifications, while others argued that later warfare legislation superseded aspects of its original application.

• Imam Ibn al-Jawzī, in Zād al-Masīr, records these differing interpretations.

Therefore, it would be historically inaccurate to suggest that every Muslim scholar has understood the legal implications identically.

The lesson These verses address different, though sometimes overlapping, questions: personal religious conviction, political agreements and armed conflict. Their relationship requires historical and legal interpretation. Simply quoting 9:5 while omitting 9:4 and 9:6 does not present the full Qur’anic evidence.

References: 2:256, 9:4–6, Ibn Kathīr on 2:256.

4. Allegation: Does Allah Forgive All Sins or Refuse to Forgive Shirk?

Consider these two verses:

• Surah Az-Zumar 39:53 إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا “Indeed, Allah forgives all sins.”
• Surah An-Nisā’ 4:48 إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ “Indeed, Allah does not forgive association with Him.”

Does one verse promise forgiveness for every sin while another excludes a particular sin?

Scholarly explanation The distinction lies in repentance and the condition in which a person meets Allah.

• Surah Az-Zumar 39:53 is an extraordinary invitation to sinners not to despair of divine mercy.
• The following verse, 39:54, calls upon people to turn towards Allah in repentance and submission.

Ibn Kathīr explains that sincere repentance can bring forgiveness even for shirk. The warning in 4:48 concerns the unforgiven state of shirk for one who dies without repenting from it.

Thus the two passages concern different circumstances:

• A person who sincerely repents during life.
• A person who persists in shirk until death without repentance.

The lesson The distinction is not between two incompatible divine promises, but between forgiveness sought through sincere repentance and the consequences of dying without repentance from shirk. An apparent contradiction disappears when the condition attached to the promise is understood.

References: 39:53–54, 4:48, Tafsīr Ibn Kathīr, commentary on 4:48.

5. Allegation: Does the Qur’an Deny Intercession and Then Permit It?

This allegation is to be understood through following verses:

• Surah Al-Baqarah 2:48: This verse warns of a Day when no soul can compensate for another and intercession will not be accepted on its behalf.
• Surah Al-Baqarah 2:255: مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ “Who could possibly intercede with Him without His permission?”

At first glance, one passage appears to deny intercession while the other permits it.

How Ibn Kathīr explains the distinction Commenting on 2:48, Ibn Kathīr explains the warning in relation to those who cannot rely on supposed privileged relationships, compensation or intercessors to escape Allah's judgment. In his commentary on Āyat al-Kursī (2:255), he explains that no creature possesses independent authority to intercede before Allah. Any intercession that occurs does so only through Allah's permission.

The Qur’an reinforces this condition in 20:109, stating that intercession will not benefit anyone except where Allah permits it. Therefore, the distinction is between: Intercession claimed as an independent entitlement, and intercession granted under Allah's sovereign permission. Therefore, the two are not equivalent.

The lesson A statement denying unconditional intercession does not necessarily contradict a statement allowing intercession subject to divine permission. The qualifying words are essential to the meaning.

References: 2:48, 2:255, 20:109.

6. Allegation: Can Jews and Christians Attain Salvation, or Is Islam the Only Accepted Religion?

This is a particularly important question for non-Muslims exploring the Qur’an. This needs to be understood from following verses:

• Surah Al-Baqarah 2:62: The verse mentions believers, Jews, Christians and Sabians, declaring that those who believe in Allah, the Last Day and perform righteous deeds have their reward with their Lord.
• Surah Āl ‘Imrān 3:85: وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ “Whoever seeks a way other than Islam, it will never be accepted from them.”

Critics argue that one verse appears inclusive while the other appears exclusive.

How do scholars interpret the difference?

• Ibn Kathīr, discussing 2:62, explains that sincere followers of earlier prophets were following genuine divine guidance in their respective times. In the traditional interpretation, the arrival of Prophet Muhammad ﷺ introduces the obligation to accept the final revelation for those to whom its message properly reaches.
• Al-Ṭabarī also records reports linking 2:62 with the later declaration in 3:85.
• Maudūdī, in Tafhīm al-Qur’ān, emphasises another essential point: 2:62 challenges the assumption that salvation belongs automatically to a particular religious or ethnic group. Belief and righteous conduct, rather than inherited labels alone, are central to divine judgment.

Other Muslim interpreters have argued for broader readings of 2:62 and have debated what Islam, meaning submission to God, signifies in these passages. These are genuine interpretive differences.

The lesson The traditional reconciliation understands the passages in relation to the successive missions of God's messengers and the distinction between religious identity and genuine submission to Allah. That does not settle every theological debate about the salvation of non-Muslims, but it demonstrates that the two verses cannot responsibly be compared without examining what Islam, faith and obedience to revelation mean in their contexts.

References: 2:62, 3:85, Tafsīr Ibn Kathīr and Tafhīm al-Qur’ān on 2:62.

7. Allegation: If Allah's Words Cannot Be Changed, Why Does the Qur’an Speak of Abrogation?

The Qur’an declares in 18:27 that no one can change Allah's words. Yet 2:106 speaks of Allah abrogating or replacing a revelation, and 16:101 refers to substituting one verse for another. Is this not contradictory?

Understanding Naskh The classical doctrine of naskh concerns the replacement or supersession of particular religious rulings through revelation. According to Ibn Kathīr and many classical scholars, Allah possesses the authority to prescribe a ruling for one period and replace it with another ruling for a subsequent period. This is different from a human being altering Allah's revelation without divine authority.

The lesson The traditional distinction is between God's authority to reveal or supersede legislation and the inability of human beings to overturn His decrees or promises. One may still raise philosophical questions about divine legislation and change, but different instructions applying at different times do not automatically constitute two simultaneously binding, contradictory commands.

References: 2:106, 16:101, 18:27.

8. How Should We Distinguish a Real Contradiction from an Apparent One?

The classical disciplines of Tafsīr and Uṣūl al-Fiqh provide methods for examining apparently conflicting texts.

Before declaring two Qur’anic verses contradictory, a serious reader should ask:

1.  Are both verses discussing the same subject? Two descriptions may concern different aspects of a single event.
2. Are the verses addressing the same circumstances? A rule governing peaceful relations may differ from a rule governing warfare.
3. Does one statement qualify another? A general statement may have exceptions or conditions.
4. Are the words being used in the same sense? Arabic terms may carry different meanings depending upon context.
5. Is there a difference in time or sequence? Two statements may describe separate stages of a process.
6. Have the interpretations been checked against recognised scholarship? A proposed reconciliation must be grounded in the text rather than invented merely to defend it.

A 2025 study published in Al-Burhan: Journal of Qur'an and Sunnah Studies examines these traditional interpretive methods, including general and specific language, qualified and unqualified statements, abrogation and contextual variation. Its authors argue that many alleged contradictions result from failing to apply these distinctions.

These methods are not unique to Islamic interpretation. Context, terminology and logical consistency matter when examining any historical, philosophical or religious document.

9. What Did Prophet Muhammad ﷺ Teach About Difficult Verses?

The Prophet ﷺ himself warned against using ambiguous passages to mislead others. According to ʿĀ’ishah (may Allah be pleased with her), he recited Surah Āl ‘Imrān 3:7, which distinguishes between clear and less clear verses.

He then warned against those who deliberately pursue ambiguous passages to create confusion. — Sahih al-Bukhari 4547

This hadith establishes the importance of interpreting difficult passages responsibly.

However, it should not be misused to silence sincere questions. There is an important difference between someone deliberately distorting a passage and someone genuinely struggling to understand it. The Qur’an itself repeatedly invites human beings to reflect, reason, observe and seek knowledge. 

• In Surah Ṣād 38:29, Allah explains that the blessed Book was revealed so that people might reflect upon its verses.
• In Surah Muhammad 47:24, Allah asks whether people ponder the Qur’an or whether their hearts are locked.

A person seeking to understand an apparent contradiction should therefore be offered knowledge, explanation and reliable references—not ridicule or intimidation.

10. How Should Muslims Respond When Non-Muslims Raise These Allegations?

A confident and knowledgeable Muslim should not fear sincere questions about the Qur’an. Indeed, the strongest response is to invite careful examination of the verses themselves.

When someone presents an alleged contradiction, first request the exact references. Read both passages completely. Then study the historical background, Arabic terminology and explanations of recognised scholars.

If scholarly disagreement exists, acknowledge it honestly. There is no intellectual benefit in claiming that every difficult passage has one universally accepted interpretation when the historical scholarship demonstrates otherwise.

Likewise, one should not present speculative scientific explanations or personal theories as if they were established meanings of the Qur’an. A strong defence of the Qur’an must distinguish what Allah has revealed, what scholars have interpreted and what a modern writer is proposing as an explanation.

For non-Muslims genuinely investigating Islam, such intellectual honesty is likely to be more meaningful than aggressive argumentation.

A concise response to the allegation

If someone says, “The Qur’an is full of contradictions,” an appropriate response would be:

“The Qur’an itself invites readers to examine its consistency in Surah An-Nisā’ 4:82. Many commonly alleged contradictions concern verses taken out of context, general statements that have qualifications, or passages describing different situations. Classical scholars such as Al-Ṭabarī, Ibn Kathīr and Al-Qurṭubī examined these questions long before modern internet debates. Rather than accepting or dismissing a list of allegations, let us examine the actual verses, their Arabic wording and their recognised interpretations. A difference between two statements is not automatically a contradiction, and a genuine objection deserves a reasoned answer.”

Such a response avoids unnecessary hostility while placing the discussion on the proper foundation: evidence.

Conclusion: The Qur’an Invites Examination, Not Blind Acceptance

The Qur’an's challenge in Surah An-Nisā’ 4:82 remains one of its most thought-provoking declarations. Rather than merely demanding acceptance, it asks human beings to reflect upon its message and consider its consistency.

The commonly cited allegations concerning six or eight days of creation, forgiveness and shirk, intercession, religious freedom and warfare, and successive divine commandments demonstrate why context and interpretation are indispensable.

The scholarly explanations considered above offer coherent ways of understanding these passages, although readers may differ in judging how persuasive particular interpretations are. Islamic scholarship has never been limited to repeating conclusions without examination. Generations of commentators devoted considerable attention to language, history, jurisprudence and the relationship between Qur’anic verses.

The Qur’an should neither be defended by ignoring difficult questions nor rejected through superficial comparisons of isolated translations. A sincere seeker should approach it with intellectual honesty, examine the evidence carefully, consult reliable scholarship and distinguish genuine contradictions from differences in expression, circumstance or application.

Let us therefore return to Allah's invitation:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ “Do they not reflect upon the Qur’an?” — Surah An-Nisā’ 4:82

Truth does not benefit from avoiding questions. It deserves to be examined with knowledge, fairness and sincerity.

Disclaimer: The subject discussed inn this post needs to be deeply reflected upon in the light of scholarly interpretation. We at Islam: My Ultimate Decision have only shared the scholarly input from sources mentioned below. We too still learning to better understand AL Qur'an are mere beginners and therefore this post be taken as a raw research. For in depth reflection, one must consult reference material and other scholarly work for better understanding of matters related to contradictions in Al Qur'an.

Scholarly References and Further Reading

Classical Tafsīr

- Imam Al-Ṭabarī: Jāmi‘ al-Bayān, commentary on An-Nisā’ 4:82.

- Ibn Kathīr: Tafsīr al-Qur’ān al-‘Aẓīm, commentary on Āl ‘Imrān 3:7 and Fuṣṣilat 41:9–12.

- Imam Al-Qurṭubī: Al-Jāmi‘ li-Aḥkām al-Qur’ān, commentary on 41:9–12.

- Imam Ibn al-Jawzī: Zād al-Masīr, commentary on 2:256.

- Ibn Kathīr: Commentary on An-Nisā’ 4:48.

Modern Commentators

- Abul A‘lā Mawdūdī: Tafhīm al-Qur’ān, commentary on Al-Baqarah 2:62 and Fuṣṣilat 41:9–12.

- Abdullah Yusuf Ali: The Holy Qur’an: Text, Translation and Commentary, notes on 41:9–12.

- Muhammad Asad: The Message of the Qur’an, commentary on 16:101 and 2:106.

Authentic Hadith

- Sahih al-Bukhari 4547 — The Prophet's warning concerning misuse of ambiguous verses.

Additional Research

- Elatrash, R. J. Y., Osmani, N. M., and Mohiuddin, M. (2025). Apparent Contradictions in the Qur’an: Preconditions, Causes, and Scholarly Methodologies of Resolution. Al-Burhan: Journal of Qur'an and Sunnah Studies, 9(2), 1–25.

- Sapience Institute — Is the Qur’an Contradictory? Part 2.

The interpretations of creation chronology, Allah's forgiveness and the relationship between religious freedom and warfare are grounded in the cited classical commentaries. The discussion also acknowledges documented scholarly differences about abrogation and the scope of particular rulings. 

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.

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Why New Muslims Need Both the Qur’an and the Sunnah

For someone who has recently embraced Islam, an important question often arises: If the Qur’an is Allah's complete revelation, why must we also follow the Sunnah of Prophet Muhammad ﷺ? The answer lies within the Qur’an itself. Allah did not merely reveal a Book; He also sent a Messenger to teach, explain and demonstrate how its guidance should be lived. Trying to balance out is an important question, particularly for new Muslims who are trying to understand why they must study both the Qur’an and the teachings of Prophet Muhammad ﷺ.

Before we proceed further, it needs to be understood that the Qur’an and the authentic Sunnah are not two competing paths, but complementary sources of guidance that lead a believer towards Allah. The source of Divine commands is Al Qur’an conveys Allah's commands, while the Sunnah explains, demonstrates and brings those commands to life through the example of Prophet Muhammad ﷺ. For new Muslims, the journey begins not with knowing everything, but with learning sincerely, practicing gradually and allowing faith to shape everyday character. 

Surah An-Nisā’ 4:59 reminds us that obedience to Allah and His Messenger belongs together. The true beauty of Islam emerges when the Qur’an guides our understanding, the Sunnah guides our actions, and both transform us into better human beings. Let us understand it in more detail:

The Divine Command — Surah An-Nisā’ 4:59

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا أَطِيعُوا ٱللَّهَ وَأَطِيعُوا ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ

"O you who believe! Obey Allah and obey the Messenger, and those in authority among you."

The verse continues:

فَإِن تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

"If you disagree over anything, refer it to Allah and His Messenger."

This command establishes two essential sources of religious guidance: the Qur’an, which contains Allah's revelation, and the authentic Sunnah, which preserves the Prophet's teachings and example. The verse also requires obedience to legitimate authorities. However, as Ibn Kathīr explains, such obedience is conditional upon what is right and does not extend to disobeying Allah.

How the Qur’an and Sunnah Work Together

The Qur’an and Sunnah are not competing authorities. They complement one another in understanding and practicing Islam. Consider three everyday examples:

1. Prayer (Ṣalāh): The Qur’an commands Muslims to establish prayer, but the Sunnah explains how the Prophet ﷺ performed it, including its movements and recitations. He instructed:

"Pray as you have seen me praying." — Sahih al-Bukhari 631.

2. Zakāh: The Qur’an repeatedly commands believers to give zakāh. The Prophetic Sunnah provides essential explanations about its calculation, applicable wealth and distribution.

3. Pilgrimage (Ḥajj): The Qur’an establishes the obligation of pilgrimage, while the Prophet ﷺ demonstrated its rituals, saying:

"Learn your rituals from me." — Sahih Muslim 1297.

The Sunnah also illustrates Islamic character through the Prophet's honesty, mercy, patience, justice and treatment of others.

What Do Scholars Say?

Following four  scholars agree on a fundamental principle: the Qur’an is Allah's authoritative revelation, and Muslims are obligated to obey His Messenger. However, they differ in how they explain the authority, preservation and interpretation of the Sunnah and individual Hadith reports.

1.    Ibn Kathīr, explaining 4:59, states that obeying Allah means following His Book, while obeying the Messenger means following his Sunnah. He further explains that religious disputes should be referred to the Qur’an and authentic Prophetic teachings. Allah reinforces this relationship elsewhere:

مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ

"Whoever obeys the Messenger has truly obeyed Allah." — Surah An-Nisā’ 4:80.

And in Surah Al-Aḥzāb 33:21, Allah describes His Messenger as an excellent example for believers.

A Practical Approach for New Muslims

A new Muslim should begin by reading the Qur’an with a reliable translation, learning its fundamental teachings and gradually becoming familiar with the Prophet's authentic Sunnah.

Begin with the basics of faith, purification, prayer and good character. Learn from trustworthy teachers who distinguish authentic hadith from unreliable reports and explain legitimate scholarly differences without creating unnecessary confusion.

Remember that not every saying circulated as a hadith is authentic. Reliable collections and qualified scholarly guidance are important.

The purpose is not to master every detail immediately, but to develop sound knowledge and put it into practice consistently.

2.    Maududi Abul A‘lā Maududi explains in Tafhīm al-Qur’ān, under 4:59, that Allah is the supreme authority, while obedience to His Messenger is the practical expression of obedience to Allah. He explicitly treats the Qur’an and Sunnah as fundamental authorities for resolving religious disputes.

His argument may be summarized as follows:

- The Qur’an contains divine commands and principles.

- The Prophet ﷺ was authorized to communicate, explain and demonstrate those teachings.

- Authentic Prophetic guidance therefore remains binding where it establishes a religious duty.

- Obedience to the Prophet does not create a competing authority alongside Allah, because his religious authority comes from Allah.

For Maududi, claiming to obey the Qur’an while rejecting the Messenger's authoritative guidance would conflict with 4:59 itself.

3.    Ghamdi Javed Ahmad Ghamidi makes an important distinction in his book Meezan. According to Ghamidi, Islam has reached us through two established forms: the Qur’an and Sunnah.

He explains that the Sunnah consists of religious practices instituted or sanctioned by the Prophet ﷺ and transmitted through the continuous practice and consensus of successive Muslim generations. For example, Muslims did not learn the existence of daily prayers only by reading later Hadith compilations. Prayer had already been taught and practiced continuously within the Muslim community.

4.    Yusuf Ali Abdullah Yusuf Ali approaches this issue mainly through his Qur’anic commentary. In his explanation of 4:59, Yusuf Ali emphasises that ultimate authority rests with Allah and that the prophets derive their authority from Him.

His discussion of 4:80 is particularly revealing. He explains that the Prophet ﷺ was sent to preach, guide, instruct and demonstrate the right path. Obedience to his divine message is therefore obedience to Allah. In his commentary on 33:21, Yusuf Ali highlights the Prophet ﷺ as an example of faith and steadfastness in difficult circumstances.

Conclusion: One Faith, Two Complementary Sources of Guidance

The Qur’an teaches us what Allah expects of us; the authentic Sunnah explains, demonstrates and helps us understand how to fulfil those expectations.

For new Muslims, following both means learning Islam not merely as a collection of beliefs and commands, but as a complete way of life exemplified by Prophet Muhammad ﷺ.

To follow the Qur’an sincerely is also to honour its command to follow the Messenger. Together, they guide the believer towards correct worship, sound understanding and noble character.

Concluding thought:

“If Allah commands us in the Qur’an to follow His Messenger, then following the Messenger cannot be a departure from the Qur’an. It is obedience to the Qur’an itself. The real challenge is not choosing between the Qur’an and Sunnah, but recognising authentic Prophetic guidance and understanding it faithfully, without confusing divine revelation with every later human interpretation.”

The Qur’an is Complete, but It Does Not Tell Us to Ignore the Messenger. For new Muslims, the most important lesson is to avoid creating an unnecessary conflict between the Qur’an and the Sunnah. It must always be remembered that Qur'an is complete in all respect - Sunnah only demonstrate how to follow certain commandments and rituals which are only mentioned in Qur'an and require practical explanation like how to offer Salat, perform Hajj and Umrah.

Resource references for further reflection

Maududi — Tafhīm al-Qur’ān, Surah 4:59  Alim

Source of Islam - Renaissance 

Surah An-Nisā’ 4:59 — Obedience to Allah and His Messenger.

Surah An-Nisā’ 4:80 — Obeying the Messenger is obeying Allah.

Surah Al-Aḥzāb 33:21 — The Prophet as an excellent example.

Tafsīr Ibn Kathīr, 4:59.

Sahih al-Bukhari 631 — Learning prayer from the Prophet ﷺ.

Sahih Muslim 1297 — Learning the rituals of pilgrimage.

The Qur’anic interpretation is supported by Ibn Kathīr's commentary on 4:59, and the practical examples are supported by the cited authentic hadith.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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.

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Who Should a New Muslim Learn Islam From?

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

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

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

Guidance from Qur'an

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

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

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

Understanding the verse for guidance of New Muslims

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

The complete verse states:

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

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

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

How classical scholars explain the verse

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

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

2. Why this command is so important for new Muslims

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

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

مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah commands:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ

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

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

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

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

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

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

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

The Prophet ﷺ said:

خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ

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

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

6. Five questions to ask before choosing an Islamic teacher

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

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

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

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

7. An organized learning pathway for the first year

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

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

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

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

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

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

The two verses convey complementary responsibilities:

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

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

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

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

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

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

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

The words of the Prophet ﷺ provide an appropriate reminder:

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

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

Concluding reflection: Ask, Learn, Reflect and Practise

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

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

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

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

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

References and Further Reading

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

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

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

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.

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

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

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

Is It Enough Merely to Be Generous Ourselves?

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

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

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

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

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

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

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

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

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

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

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

How do the scholars explain?

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

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

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

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

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

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

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

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

Why is this combination significant?

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

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

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

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

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

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

The third passage makes the collective dimension even clearer.

Allah declares in Qur'an 89:18:

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

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

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

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

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

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

The deeper question

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

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

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

4. Other Qur'anic Passages That Complete the Message

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

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

Further Verses That Establish the Rights of the Needy

The same teaching is reinforced across several passages:

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

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

5. Why Does Allah Expect Us to Encourage Others?

This brings us to the central question.

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

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

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

6. What Does the Sunnah Teach About Encouraging Others?

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

مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ 

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

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

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

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

7. How Can We Act Upon These Commands Today?

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

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

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

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

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

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

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

8. A Question for Every Muslim Household and Community

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

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

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

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

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

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

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

One final question deserves reflection:

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

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

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

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

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

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

وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ 

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

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

Principal References and Further Reading

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

Scholarly commentaries:

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

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

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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