What is the broader concept of Halāl (lawful) and Harām (forbidden) in Islam

Muslims usually take few eatables as Harām (forbidden), like eating flesh of pork, dead animal or drinking wine. But that is just a small part of what is Halāl (lawful) and Harām (forbidden) in Islam. In fact the Qur’anic concept of Halāl and Harām is a complete moral framework, not simply a list of foods that may or may not be eaten. Dietary prohibitions are important, but Islam is equally concerned—sometimes with even more severe warnings—with how wealth is acquired, whether other people’s rights are protected, whether contracts are honest, whether inheritance is distributed correctly, whether the weak are exploited, and whether life, honour and property are violated.

Halal and haram concern the whole person

Surah Al-Mā’idah 5:3 tells us which foods are prohibited, but elsewhere the Qur’an identifies much broader categories of prohibited conduct. Al-Aʿrāf 7:33, for example, condemns indecencies, sin, wrongful aggression, shirk and speaking about Allah without knowledge.

So Harām may concern:

• what enters our stomach — forbidden food and drink;
• what enters our pocket — theft, bribery, fraud, usurpation and unlawful earnings;
• what comes from our tongue — lies, slander, false testimony and backbiting;
• what we do with power — oppression and denial of rights;
• what we do sexually — zina and prohibited sexual conduct;
• what we do with property entrusted to us — particularly the wealth of orphans;
• what we do in courts and contracts — deception, false claims and corruption.

Therefore, someone can eat completely halal food while sustaining himself from haram money. That is a distinction of enormous importance.

Scholarly Viewpoint

Al Qur'an at different places lays down guideline prohibitions of what is lawful and what is not lawful (forbidden). Herein under are some of the excerpts of the writings of some of the eminent Muslim scholars giving out the boarder concept of Halāl (lawful) and Harām (forbidden) in Islam:

1.    Ibn Kathīr

• Taking another person's wealth remains haram even if you win the case.
• Consider Al-Baqarah 2:188: “Do not consume one another’s wealth unjustly, nor offer it to authorities in order knowingly to consume a portion of other people’s wealth sinfully.”

Ibn Kathīr records the explanation of Ibn ʿAbbās that this includes a person who knows another person has a rightful financial claim against him but denies it because the claimant cannot prove it in court. The offender may even obtain a legal judgment in his favour, but that does not transform another person's property into halal property.

The Prophet ﷺ made this principle exceptionally clear. He warned litigants that one person might present his argument more eloquently than another and receive a judgment in his favour; but if what he receives actually belongs to his brother, he is receiving “a piece of Fire.” This is authentically reported in Sahih al-Bukhari 7181.

That means there are two different questions:

• “Can I legally get this?” and
• “Does it rightfully belong to me before Allah?”

They are not always the same. A clever lawyer, forged document, political connection or technical loophole may secure property legally. But a court order cannot make moral theft halal.

2.    Maududi notes that “unlawfully consuming wealth” is an enormous category. He quotes Surah An-Nisāʾ 4:29 that says: “Do not consume one another’s wealth unjustly, except through trade by mutual consent.”

Maududi explains that bil-bāṭil—wrongfully—covers transactions that violate righteousness either legally or morally. He further explains that genuine mutual consent must be free from deception, coercion and manipulation. A transaction may appear consensual, but if consent was obtained through fraud or unfair pressure, its moral legitimacy is compromised.

This makes the Qur’anic principle extraordinarily modern. It encompasses the moral logic behind prohibitions against things such as:

Embezzlement, property grabbing, bribery, fraudulent contracts, deceptive selling, withholding another person's lawful share, manipulating accounts, cheating employees, and exploiting someone's desperation.

The common element is: I am benefiting from wealth to which I have no morally legitimate right.

The orphan's property: one of the strongest Qur’anic warnings Perhaps nowhere is the broader meaning of haram wealth clearer than Surah An-Nisāʾ 4:10:

“Indeed, those who consume the wealth of orphans unjustly are only consuming fire into their bellies, and they will burn in a blazing Fire.”

Notice the imagery. The Qur’an uses the verb يَأْكُلُونَ — “they eat”, even though the offender might not literally buy food with the orphan’s property. The meaning is to appropriate, use, absorb or benefit from it unlawfully.

Commentaries point out that this prohibition includes misusing an orphan's assets in any form, not merely spending them on food. The surrounding verses command guardians to protect the property and eventually return it properly to the orphan.

The severity is significant because an orphan is especially vulnerable. A powerful adult exploiting someone who cannot defend his own interests is precisely the sort of injustice the Qur’an treats most seriously.

3.    Mufti Muhammad Shafi / Maʿārif al-Qurʾān notes that: “eating wealth” means every form of wrongful use

In explaining 2:188, Maʿārif al-Qurʾān points out that the Qur’anic expression “do not eat one another's wealth” is not confined to literal eating. It encompasses using another person's property wrongfully in any way, and includes theft, robbery, usurpation, bribery, gambling and defective transactions. This linguistic point is extremely important.

When the Qur’an says: “Do not eat one another's wealth unjustly,” it effectively means: Do not enrich yourself through another person's violated rights.

3.    Ghamidi: economic prohibitions grow out of justice and protection of rights

Javed Ahmad Ghamidi similarly treats 4:29 as a foundational principle of economic ethics. He explains that unlawfully consuming wealth includes taking money through means opposed to justice, honesty and fairness, and specifically includes theft, usurpation, lying, embezzlement and misappropriation. He sees deceptive or damaging transactions as extensions of the same principle.

In his broader discussion of halal and haram, Ghamidi emphasizes that violation of another person's life, wealth or honour belongs to the category of wrongful aggression.

Whatever differences may exist among scholars on particular legal details, there is broad agreement on this fundamental Qur’anic principle: Other people's rights are sacred.

The Prophet ﷺ elevated property rights alongside the sanctity of life

In the Farewell Sermon, the Prophet ﷺ declared people's blood and property sacred and inviolable, comparing their sanctity to the sacredness of the day, month and place in which he addressed them. This is recorded in Sahih Muslim 1218a.

This gives us a very important hierarchy of thinking: Islam does not say: “Do not eat pork, but financial exploitation is a secondary matter.” Rather, the Sunnah places people's life and wealth under sacred protection.

What about inheritance?

Inheritance provides another striking example. A person may pray, fast, avoid alcohol and eat only halal meat—yet deliberately deprive a sister, daughter, widow or other rightful heir of the share Allah has assigned. That property does not become halal simply because: 

• “This is our family custom.”
• Nor because: “The land should remain with the sons.”
• Nor because: “She agreed not to take it,”

If that agreement resulted from intimidation, emotional pressure or social coercion.

The Qur’anic inheritance shares in Surah An-Nisāʾ are described as obligations established by Allah. Therefore deliberately taking someone's share amounts to taking another person's property.

The same principle applies to grabbing land belonging to a weaker relative or exploiting someone's lack of documentation.

What about bribery and corruption?

This is exactly where 2:188 becomes exceptionally important. The Qur’an specifically connects wrongful consumption of wealth with approaching authorities in order to acquire someone else's property unjustly. So bribing an official to obtain:

• a government contract unfairly,
• someone else's property, 
• a favourable judicial outcome, 
• an undeserved license, 
• or an advantage denied to others

Is not merely “how the system works.” It falls into the Qur’anic category of consuming wealth through bāṭil—false and wrongful means. Maududi expressly connects the verse with bribery and manipulating judicial processes.

Halal food purchased with haram income creates a moral contradiction

This deserves reflection. Imagine a man carefully checks whether restaurant meat is halal. He refuses anything containing alcohol. But the money in his wallet came from: a bribe, a fraudulent property transaction, an orphan's inheritance, an employee whose wages he withheld, or land he illegally occupied.

This explains that He has understood only one dimension of halal. The food may itself be halal - but the money purchasing it may not be.

Islam seeks purity of both: what we consume and how we obtained the means to consume it.

Rights of Allah and rights of people

Islamic scholarship often distinguishes between obligations principally concerning ḥuqūq Allāh—rights owed to Allah and ḥuqūq al-ʿibād—rights of human beings.

If someone misses an obligation toward Allah and sincerely repents, Allah may forgive him.

But when another person's property or rights are involved, one cannot simply say Astaghfirullah while continuing to possess what belongs to someone else. The repentance ordinarily also requires rectification: (1) return the property, (2) repay the debt, (3) restore the inheritance, (4) compensate the victim, (5) or seek forgiveness where appropriate.

A broader way of asking “Is it halal?”

Perhaps Muslims should expand the questions we normally ask:

• We commonly ask: “Is this chicken halal?”
• We should equally ask:
• “Is my salary halal?”
• “Is this property really mine?”
• “Have all heirs received their shares?”
• “Did I obtain this contract fairly?”
• “Did the employee receive the wages owed to him?”
• “Am I using someone's weakness to gain financial advantage?”
• “Did I deceive the buyer?”
• “Did I bribe someone to obtain what was not rightfully mine?”

These questions take us much closer to the Qur’an’s complete concept of halal and haram.

The deeper Islamic principle

The Qur’an is not primarily attempting to create a believer who is ritually meticulous but morally careless. It seeks a person whose worship produces integrity.

Therefore the believer should be concerned about: halal food, halal income, halal ownership, halal business, lawful relationships, truthful speech, fulfilled contracts and protected human rights.

A useful summary

Halal and haram do not stop at the mouth; they extend to the hands that earn, the contracts we sign, the property we possess, the rights we owe, the words we speak and the power we exercise over others.

Indeed, one of the most disturbing possibilities the Qur’an warns against is that a person may apparently be eating ordinary food while, in the sight of Allah, he is “eating fire” because the wealth by which he lives belongs unjustly to someone else (4:10). That is why protecting the rights of people is not a peripheral social virtue in Islam—it is an essential part of living a genuinely halal life.

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.

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Marriage in Islam - It is more than a man and a woman living together

Opposite-gender attraction is the natural emotional and physical inclination between men and women. From time immemorial, intimacy has been the overriding factor between man and woman, and generally women have been exploited by men for satisfaction of mere animal desires. While the bondage of marriage has always been a decent way of man and woman living together, the trend of man and woman living together outside the bond of marriage is increasing these days. Even children are born, which in many a case become responsibility of women which is giving rise to the population of single mothers worldwide as men usually move on not taking the responsibility of looking after the children and woman he had been living with.

In Islam, while the gender attraction itself is not sinful—it is part of the fiṭrah with which Allah created human beings. What gives it spiritual value is how it is directed. Islam does not ask people to extinguish attraction, but to discipline it through modesty, lowering the gaze, chastity, sincere intention, and ultimately nikāḥ, the bondage of marriage. When attraction becomes a desire to honour rather than exploit, to commit rather than merely possess, to build a family rather than seek temporary pleasure, it is transformed from a biological impulse into a spiritually meaningful responsibility. 

This is reflected in Qur’an 30:21, where Allah describes the marital bond as a source of sakīnah (tranquility), mawaddah (affection), and raḥmah (mercy). Thus, attraction becomes spiritually elevated when it leads a person toward lawful love, fidelity, sacrifice, care, and responsibility before Allah.

Let us expand the meaning of the 21st verse of Surah 30. Ar Rum (The Romans) and discuss how the bond of marriage becomes a commitment and shared responsibility rather just a casual relationship.

The Verse

In Islam, marriage is far more than permission for a man and woman to live together. Nikāḥ is a moral, spiritual and social covenant through which love, sexuality, companionship and parenthood are placed within responsibility before Allah. This is beautifully captured in Surah Ar-Rūm 30:21.

وَمِنۡ ءَايَٰتِهِۦٓ أَنۡ خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجٗا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَكُم مَّوَدَّةٗ وَرَحۡمَةًۚ إِنَّ ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ

“And among His signs is that He created for you spouses from among yourselves that you may find tranquility in them; and He placed between you affection and mercy. Surely in that are signs for people who reflect.” — Qur’an 30:21

Explanation

1. Three words in 30:21 explain the Islamic philosophy of marriage

The verse identifies three foundations:

• Sakīnah — سَكِينَة: tranquility. A spouse is meant to become a place of emotional security and repose—not simply a sexual partner. Marriage should create the feeling: “Here is someone with whom I belong, before whom I can be vulnerable, and with whom I face life.”
• Mawaddah — مَوَدَّة: affectionate love. This is more than physical attraction. Attraction may initiate a relationship, but mawaddah grows through companionship, loyalty, sacrifice, kindness and shared memories.
• Raḥmah — رَحْمَة: mercy. This may be the most important word as a marriage ages. Beauty changes, health changes, income changes, personalities mature, and hardship comes. When romantic intensity fluctuates, mercy keeps spouses caring for one another.

Classical Qur’anic commentary therefore understands tranquility as one of the purposes of married life, with affection and mercy sustaining it.

There is something striking here: Allah calls this relationship one of His āyāt—His signs. Marriage therefore has a spiritual significance beyond companionship.

2. Why not simply live together if two people love each other?

As mentioned earlier, the trend of living together outside the bond of marriage is on the increase which in fact is tantamount to shirking responsibility.  Islam, though,  does not condemn love or sexual desire. It asks that something as powerful as sexual intimacy be joined to commitment and responsibility.

The Qur’an describes marriage elsewhere as: مِّيثَاقًا غَلِيظًا — mīthāqan ghalīẓā - “a solemn / firm covenant.” — Qur’an 4:21

That expression changes the whole concept. A casual relationship can effectively say: “I want to be with you while our relationship works.” But Nikāḥ says: “I accept responsibilities toward you before Allah.”

Marriage in Islam, therefore, converts desire into responsibility, intimacy into covenant, companionship into family, and parenthood into an acknowledged structure of duties and rights. This is why merely living together is not considered an Islamic substitute for marriage.

3. Islam converts sexual freedom into sexual responsibility

The Qur’an is explicit: “Do not go near zinā (sexual intimacy outside bond of marriage). It is truly a shameful deed and an evil way.” — 17:32

Notice that Allah does not merely say “do not commit zinā” but “do not go near it.” The Qur’an therefore treats sexual morality preventively.

At the same time, Islam does not teach suppression of sexuality. It provides a lawful home for it. The Qur’an describes spouses beautifully: “They are a garment for you and you are a garment for them.” — 2:187. That is a garment covers, protects, beautifies, warms and remains close. That metaphor is very different from treating another human being merely as a source of pleasure.

4. Marriage protects both partners because it creates obligations

The difference between marriage and cohabitation is not merely a ceremony. Nikāḥ creates an openly acknowledged relationship with moral and legal responsibilities concerning matters such as fidelity, maintenance, marital rights, separation, family obligations and the welfare of children.

In other words: Islam does not ask, “Do these two people love each other?” only. It also asks: “Are they prepared to take responsibility for one another?”

Love without responsibility can disappear when circumstances change. Islam attempts to bind affection to ʿahd — covenant and accountability. This is one reason the Qur’an calls marriage a mīthāqan ghalīẓā—a weighty covenant.

5. And what about having children while simply living together?

Children make the argument for responsibility even stronger. The Islamic vision is not merely two adults enjoying each other's company. It looks forward toward the formation of a family across generations.

The servants of the Most Merciful pray: “Our Lord, grant us from our spouses and offspring comfort to our eyes and make us leaders for the righteous.” — Qur’an 25:74

Thus spouse and offspring appear together. A child needs more than biological parents. Ideally, the child needs recognised parenthood, commitment, stability, responsibility, upbringing and a family identity.

And one important qualification should always be made: Islam never assigns the moral wrongdoing of parents to an innocent child. Whatever the circumstances of conception, the child is innocent and deserves dignity, care and compassion. The Qur’anic principle is that one person does not bear another's moral burden.

6. Islam actually tells society to HELP people marry

This point is sometimes overlooked. Allah does not merely command individuals to remain chaste and then leave them alone with the difficulty. The Qur’an tells the community:

“Marry off the unmarried among you… If they are poor, Allah will enrich them out of His bounty.” — Qur’an 24:32

Then immediately it is added: Those unable to marry should remain chaste until Allah enriches them from His bounty. — 24:33

So there are two responsibilities: (1) Individual: protect chastity. (2) Society and families: make marriage easier.

This balance is extremely relevant today.

7. The Prophet ﷺ gave exactly the same practical advice

The Prophet ﷺ has been quoted as telling the young people:

“O young people! Whoever among you can marry should marry, because it helps him lower his gaze and guard his chastity…” And whoever could not yet marry was advised to fast. This is recorded in Ṣaḥīḥ al-Bukhārī 5066.

Notice what the Prophet ﷺ did not propose as the alternative: “Live together first and see whether it works.” Instead, the solution to sexual and emotional need was responsible marriage, while the temporary solution for someone unable to marry was self-restraint.

Please read Hadith of Prophet ﷺ: One who cannot afford to marry is advised to fast (Hadith Prophet Muhammad ﷺ)

Scholarly explanation of the Verse

• Ibn Kathir notes that Allah's mercy is evident in creating spouses from the same human kind, allowing natural harmony and repose between them. He explains mawaddah as love and raḥmah as compassion and kindness that bind husband and wife—for example, love, concern for children and caring for one another. The very fact that two people become so attached is a sign of Allah's wisdom and mercy
• Abul A‘la Maududi 
• Maududi gives perhaps the most sociological explanation. Allah created man and woman with complementary physical, emotional and psychological tendencies so that they seek peace and fulfillment through attachment to one another. This attraction leads them to establish the home, from which family, society and ultimately human civilization develop. He distinguishes mawaddah as the initial attraction/love and raḥmah as the deeper compassionate bond that grows through married life and can become even stronger in old age when youthful passion subsides.
• Maududi's observation is particularly striking: physical attraction may bring a man and woman toward each other, but it is not meant to remain merely sexual. In marriage it develops into a home, companionship and eventually a compassionate attachment in which two people remain together through youth, parenthood, illness and old age.
• Abdullah Yusuf Ali Yusuf Ali emphasizes the remarkable transformation by which the relationship of man and woman becomes a source of rest, tranquility, love and tenderness, especially as they establish a home and raise a family. For him, this special affection between the sexes is part of the natural order created by Allah and differs from ordinary friendship.
• Javed Ahmad Ghamidi Ghamidi emphasizes that Allah created humanity as two sexes with distinctive characteristics but placed such compatibility between them that each finds comfort and repose in the other. Allah implanted love and mercy so powerfully that two individuals are drawn together and can become lifelong well-wishers, sympathizers and companions in happiness and sorrow. For Ghamidi, this remarkable compatibility itself points to one wise Creator.

Thus 30:21 does not present marriage merely as a means for sexual satisfaction or reproduction. Its higher purpose is لِّتَسْكُنُوا إِلَيْهَا — “that you may find tranquility with them.” Sexual attraction belongs to the beginning of the bond; mawaddah and raḥmah are what enable the bond to endure.

How, then, should Muslims encourage marriage today?

Merely condemning young people for relationships will not solve the problem. Muslim families and communities must examine whether we ourselves have made halal unnecessarily difficult while the surrounding culture makes haram extremely easy.

Several changes are especially important.

• Make nikāḥ simpler: Excessive wedding expenses, extravagant functions, impossible financial expectations, social-status requirements and unnecessary demands can postpone marriage for years. The Qur’an itself anticipates the fear of poverty in 24:32 and tells believers not to make poverty an automatic barrier to marriage. A young person should not feel that he or she needs a house, luxury car, enormous savings and a lavish wedding before becoming worthy of marriage.
• Teach marriage as responsibility—not merely romance 
• Young Muslims should learn before marriage about: (1) character and compatibility; (2) communication; (3) sexual ethics; (4) financial responsibilities; (5) rights of husband and wife; (6) conflict resolution; (7) parenting; (8) patience and forgiveness.
• 30:21 is important precisely because it progresses beyond attraction to sakinah, mawaddah and rahmah.
• Parents should become facilitators rather than gatekeepers Parents certainly have legitimate concerns about religion, character and compatibility. But race, caste, family prestige, profession, wealth and elaborate social customs should not become artificial obstacles that leave mature adults unable to marry.
• Stop presenting marriage only as restriction 
• The message should not simply be: “Relationships outside marriage are haram.” 
• The fuller Islamic message is: “Allah has created something far better: a relationship in which love becomes worship, intimacy becomes lawful, loyalty becomes rewarded, children become an amānah, and two people help one another toward Allah.”
• That is much closer to the spirit of 30:21.
• Teaching who to marry as per Islamic dictates This is very important. 
• I have read many  accounts on social media wherein Muslim girls have been living with non Muslim boys and even have children. This is NOT AT ALL ADMISSIABLE for girls in Islam. A Muslim girl must marry a Muslim boy - but even living with a Muslim boy outside marriage and having intimate relation is STRICTLY PROHIBITED.
• This trend is on the increase in India, where Muslim girls marrying Hindu boys is on the increase - which totally forbidden. If such marriages have been brokered then either the boy accepts Islam or the marriage annulled.
• As for Muslim boys, they can marry girls from the people of the Book - but again they cannot live with them outside matrimonial bond and have intimate relations.
• Such things are taking place as parents have failed to impart laws of marriage in Islam to their children. 

Profound difference between cohabitation and nikāḥ

We might summarize it this way:

Cohabitation as a romantic arrangement                 Islamic Nikāḥ

Relationship based primarily on personal choice Relationship entered through covenant

Intimacy precedes formal responsibility         Responsibility legitimizes intimacy

Commitment may remain undefined                 Commitment is explicitly undertaken

Private arrangement between two people         Socially acknowledged family bond

Either partner may avoid defined obligations Rights and obligations accompany the relationship

Focus can remain on the couple                         Marriage opens toward family and children

“We remain while we choose to”                         “We have made a covenant before Allah”

Of course, a marriage certificate by itself does not produce sakīnah. Muslim marriages can also contain selfishness, cruelty or irresponsibility. Qur’an 30:21 is therefore not simply describing what every marriage automatically becomes; it is presenting what marriage is meant to become.

A message particularly relevant to Muslim youth

Perhaps the most effective way to communicate Islam's position today is not: “Marry because otherwise you will be sinful.” Rather: “Do not settle for a relationship in which someone wants your love, companionship, intimacy and perhaps even children, but hesitates to make a covenant of responsibility toward you. Islam considers you worthy of commitment.”

Marriage therefore in Islam means: (1) Accepting duties and taking responsibilities rather than sharing pleasures (2) Taking responsibility to build a future rather than sharing the present only (3) Marriage is to be taken as an honour and not as means to satisfy desires.

And this brings us directly back to 30:21:

• سَكَن — tranquility
• مَوَدَّة — loving affection
• رَحْمَة — enduring mercy

Those three words give us one of the Qur’an’s most beautiful definitions of married life.

A deep reflection

This verse looks at the shared life between the two sexes. People are well aware of their feelings towards the other sex; indeed, they are often preoccupied with this relationship. Very often they are motivated to a certain action but they seldom remember that it is God who created their spouses out of their own kind and gave them emotions and feelings. He it is who has made the relationship between the two a source of physical and emotional comfort, stability, spiritual friendship, and reassurance for both. The gentle Qur’ānic expression of this relationship profoundly inspires our hearts: “so that you might incline towards them, and He engenders love and tenderness between you.”

“In this there are clear signs indeed for people who think.” When people think and reflect, they appreciate the divine wisdom in creating each of the two sexes in such a way that is complementary to the other, providing fulfilment for natural needs whether psychological, mental or physical. Thus both incline towards each other and find comfort and stability, tenderness and reassurance, love and compassion. This is so because God has made the physical and mental constitution of each naturally inclined to fulfil the needs of the other, while their meeting and union ensures the beginning of a new life for a new generation.

Islam therefore does not regard marriage as an unnecessary piece of paper added to love. It regards marriage as the covenant that transforms love into accountable companionship and provides a protected home for intimacy, family and future generations.

And perhaps the challenge for Muslims today is twofold: teach the sanctity of nikāḥ—but at the same time remove the cultural extravagance and unnecessary obstacles that make young people afraid of it.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

For an Overview / and more selected verses from Sürah Ar Rum, please refer to our exclusive reference post on Sürah (30) ’Ar-Rūm (The Romans), already published.

You may also refer to our exclusive reference pages: 

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

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

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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.

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Human development in the womb - a chronological reflection from Al Qur'an

Al Qur'an, like all previous Divine Scriptures, is a Book of Guidance for the mankind. However, unlike previous scriptures, it unveils many Divine marvels which at the time of the revelation of Al Qur'an were hardly known to the man. These mentions later became case studies and were found to be correct in line with modern scientific knowledge and medical sciences. However, it may be kept in mind that AL Qur'an is a Book of Theology and not a textbook of science. Therefore information contained in Al Qur'an is only referral and not scientific details. 

For example, the development of fetus in the womb has been accurately mentioned in Al Qur'an - but not to teach its readers embryology - but to show the worth of a man whose life cycle commenced from a drop of otherwise dirty water and who upon becoming a man challenges his Creator. 

In fact this is the most important aspect is why the Qur’an mentions embryology at all. It is not primarily trying to teach medical science. Instead, it asks human beings to look at their own beginning: You were once an almost imperceptible reproductive substance; you passed through stages you neither controlled nor even knew about; yet you emerged as a conscious human being. The argument then becomes: If Allah can bring a complete human being through these extraordinary stages the first time, why should resurrection seem impossible?

With this premise, we will share today a chronological reflection of human development in the womb from Al Qur'an for those who do not believe in the sole Creator of the universe and those who want scientific answer of everything from Al Qur'an.

The Qur’an presents the development of the human being in the womb as a sequence of transformations, especially in Surah Al-Mu’minūn 23:12–14, supported by 22:5, 39:6, 75:37–39 and 76:2. For a believer, this is a remarkable invitation to contemplate Allah’s creative power. At the same time, it is best to compare the Qur’anic language with modern embryology carefully: the Qur’an is not a medical textbook, and some popular “scientific miracle” claims go further than either the Arabic words or embryology justify.

The central Qur’anic passage

Surah Al-Mu’minūn says that the human is placed as a nutfah in a secure place, then becomes an ‘alaqah, then a mudghah, then undergoes skeletal and fleshy formation, and finally becomes “another creation.”

Chronologically, the comparison can be understood like this:

1. Reproductive fluid

• Qur’anic description: نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ — nutfah from emitted semen (75:37)
• What modern embryology observes: Semen carries sperm cells. The Qur’an speaks of the emitted reproductive drop, not the technical cellular process of spermatogenesis.

2. Male and female contribution

• Qur’anic description: نُطْفَةٍ أَمْشَاجٍ — nutfah amshāj, “a mixed drop” (76:2) Classical commentators including Ibn ‘Abbas, Mujāhid and others understood amshāj as the mixing of male and female reproductive fluids.
• What modern embryology observes: Modern fertilization occurs when a sperm enters an ovum, producing a one-cell zygote containing genetic material from both parents.

3. Early cell division

• Qur’anic description: Included generally within nutfah and “creation after creation”
• What modern embryology observes: The zygote divides repeatedly: two cells, four cells, morula, then blastocyst while moving toward the uterus.

4. Secure lodging / implantation

• Qur’anic description: فِي قَرَارٍ مَّكِينٍ — “in a secure resting place” (23:13)
• What modern embryology observes: The blastocyst reaches the uterus and implants into its lining, embedding itself so that pregnancy can continue.

5. ‘Alaqah

• Qur’anic description: ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً — “then We made the nutfah an ‘alaqah” (23:14)
• What modern embryology observes: ‘Alaqah carries the sense of something clinging or attached. This is strikingly evocative of the implanted embryo attached to the uterine lining. It should not, however, be claimed that an embryo is literally a “blood clot,” despite that traditional translation.

6. Mudghah

• Qur’anic description: فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً — then the ‘alaqah becomes a mudghah, a small morsel/lump (23:14)
• What modern embryology observes: During the embryonic period the body undergoes rapid organization, folding, segmentation and organ formation. The Qur’anic word is descriptive rather than a modern anatomical term.

7. Formed and unformed

• Qur’anic description: 22:5 adds مُضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ — “a lump, formed and unformed.”
• What modern embryology observes: Development involves progressive differentiation: cells and tissues acquire increasingly specialized structures, while not every conception continues to term. Ibn Kathir related this wording to differing degrees of formation and continuation in the womb.

8. Skeletal and muscular formation

• Qur’anic description: فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا — “then We made the mudghah into bones, then clothed the bones with flesh” (23:14)
• What modern embryology observes: The skeleton, cartilage and muscles develop during the embryonic period. Modern embryology shows these processes overlap substantially, rather than all bones being completed first and muscle beginning only afterward. Ossification itself begins around weeks 6–7.

9. “Another creation”

• Qur’anic description: ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ — “then We brought him forth as another creation” (23:14)
• What modern embryology observes: By the end of eight completed weeks after fertilization, the main organ systems and recognizable human body plan have been established; the fetal period then begins and continues until birth.

10. Growth in the womb and birth

• Qur’anic description: 22:5: Allah causes whom He wills to remain in the womb “for an appointed term” and then brings them forth as infants.
• What modern embryology observes: During the fetal period, organs and body structures primarily grow, differentiate and mature until birth.

The Development of Fetus

Those who are aware of development of human fetus with the knowledge of medical science would acknowledge that without going into any technical jargons, the explanation given in Al Qur'an is accurate with nothing that medical science could negate. Let us take another run down on development of fetus in the womb:

1. The beginning: nutfah

• The Qur’an repeatedly draws our attention to how insignificant our physical beginning appears: أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ - “Was he not a sperm-drop from semen emitted?” — 75:37
• This is philosophically important. The person who later becomes intelligent, powerful, wealthy and proud began from something microscopic and dependent.
• The Qur’an then says: إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ “We created man from a mixed drop…” — 76:2

Classical exegetes recorded the interpretation that amshāj, “mixed,” refers to the contributions of the male and female coming together.

Modern biology describes fertilization much more technically: a sperm and ovum meet, usually in the fallopian tube, and their genetic material combines to produce the zygote, a single new cell.

There is an important distinction here: the Qur’an does not explicitly say “ovum,” chromosome, DNA, fallopian tube, or sperm penetration. Therefore we should not put those modern scientific terms into the Qur’anic text. What is notable is its insistence that human creation begins with a minute reproductive substance involving a mixture.

2. From one cell to many

After fertilization, something extraordinary happens. The single zygote divides again and again without initially becoming much larger. It progresses through two-cell and four-cell stages, then forms a morula, and subsequently a blastocyst.

The Qur’an does not separately name these microscopic stages. Instead, it gives us the broader principle in 39:6: خَلْقًا مِّن بَعْدِ خَلْقٍ “Creation after creation.”

Ibn Kathir understood this as one developmental condition succeeding another—nutfah, ‘alaqah, mudghah, and further bodily formation.

3. “In a secure resting place”

• Surah Al-Mu’minūn 23:13 says: ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ “Then We placed him as a nutfah in a secure resting place.”
• Modern embryology shows that after several days of division, the blastocyst reaches the uterus and attaches to and penetrates its prepared lining. Successful implantation is essential for the pregnancy to continue.

This leads naturally to one of the most interesting Qur’anic words.

4. ‘Alaqah — something that clings

عَلَقَة — ‘alaqah has associations in Arabic with clinging, attaching or hanging on. This makes “clinging form” particularly useful when discussing embryology.

After reaching the uterus, the blastocyst actually embeds itself into the uterine lining and establishes increasingly intimate contact with maternal tissue.

This is a more scientifically responsible comparison than saying the embryo is literally a “blood clot.” Older translations often use “clot,” based on another semantic association of ‘alaqah, but a developing human embryo is not medically a blood clot.

5. Mudghah — the small developing mass

Mudghah means something like a small morsel or piece of flesh as Al Qur'an mentions:

فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً “Then We made the ‘alaqah into a mudghah.” — 23:14

During approximately weeks 3–8 after fertilization, the embryo undergoes astonishing restructuring: the three main germ layers form, the nervous system begins forming, body folding occurs, limbs emerge, and the beginnings of the organs develop.

Again, mudghah is not the name of a scientific embryonic stage. It is a visual description of a small developing bodily mass.

6. “Formed and unformed”

Surah Al-Hajj 22:5 adds another expression:  مُضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ a mudghah that is “formed and unformed.”

This wonderfully emphasizes differentiation: what begins as comparatively undifferentiated cells gradually acquires structures, organs, limbs, tissues and recognizable form. Modern embryology calls much of this period organogenesis.

7. Bones and flesh

Then comes:

فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا “Then We made the mudghah into bones, then clothed the bones with flesh.” — 23:14

This conveys the emergence of internal framework and surrounding flesh.

Here scientific precision is especially important. Modern embryology does not show a simple sequence in which the complete skeleton is first finished and only afterward muscles appear. Cartilage, skeletal precursors, connective tissue and muscles develop in overlapping processes; actual bone ossification begins around weeks 6–7 and continues long afterward.

Therefore the strongest reading is that the Qur’an is describing successive overall formation, not supplying a laboratory timetable.

8. “Then We produced him as another creation”

Then comes perhaps the most beautiful transition:

ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ “Then We brought him into being as another creation.” — 23:14

By eight completed weeks after fertilization, the basic body plan and beginnings of the principal organ systems are established. From roughly week 9 after fertilization, medicine calls the developing human a fetus rather than an embryo; the following months are dominated by tremendous growth and maturation.

And finally 22:5 says:

“…We cause whom We will to remain in the womb for an appointed term, then We bring you forth as infants.”

9.    The “three darknesses”

Another striking verse is 39:6:

يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِّن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ “He creates you in the wombs of your mothers, creation after creation, within three darknesses.”

Interestingly, long before modern anatomy, Ibn ‘Abbas and other early commentators—reported by Ibn Kathir—interpreted these as the darkness of the abdomen, womb, and the covering surrounding the child.

The main emphasis is not a lesson in anatomical layer-counting. It is the contrast: an immensely complex human being is constructed stage after stage in a place completely hidden from human sight.

So where is the real Qur’anic marvel?

The effort here is less in attempts to make every Arabic word equal a precise modern embryological term, and more in the extraordinary argument the Qur’an builds from human development.

A microscopic beginning becomes: nutfah → attachment → developing mass → bodily formation → recognizable human being → fetus → child.

The person being formed contributes nothing consciously to the process. He does not choose his DNA, direct the first cell division, design his heart, construct his nervous system, determine where his limbs grow, or instruct billions of cells where they belong.

And that is precisely why the Qur’an repeatedly mentions embryology: not primarily to teach medicine, but to destroy human arrogance and establish the possibility of resurrection. Surah Al-Hajj 22:5 begins its description essentially by saying: if you doubt resurrection, consider how you yourselves were created.

And after mentioning the sperm-drop, ‘alaqah, formation, and male and female in 75:37–39, the Qur’an asks in the very next verse:

أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ “Is such a Creator not able to bring the dead back to life?” — 75:40

That, to many scholars, is the deepest connection: the Qur’an asks us to look backward at what we once were—a microscopic beginning—and then asks why we should regard our resurrection as impossible. 

That is why embryonic development in the Qur’an is ultimately an argument for Allah's creative power, human humility, and resurrection, rather than merely a scientific curiosity.

The Qur’an did not present itself as a medical textbook, and embryological speculation existed before Islam. Therefore, saying “the Qur’an invented embryology” goes beyond the historical evidence. What is striking for believers is something subtler: A seventh-century religious text repeatedly directs attention to human development inside the womb as an ordered, successive process and makes that process an āyah—a sign of the Creator. 

The above comparative discussion while leads Qur'anic version very close to medical science, its aim is not to prove anything scientifically the marvel of childbirth - but tell the man that Allah who created us from nothing but a dirty drop of water first, is capable of resurrect the dead and take them to justice. SO let us ponder over our humble beginning and ready ourselves for our resurrection when all we did in between will be presented in detail to show us our true self for which we shall be made to answer. That will be a difficult thing to do as we would not be able to justify our misdeeds.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

Photo | references: | 1 | 2 | 3 | 4 | 5 | 6 |

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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Why believers are called to Falāḥ five times a day? Let us find out from Al Qur'an

Ever wondered why are Muslims called five times every day with the words Ḥayya ‘alal-Falāḥ—“Come to true success”? A man may have wealth, status, comfort and achievement, yet he is reminded to come to Falāḥ. But Why? Could this call be Allah’s reminder that Falāḥ is not merely having more, but becoming better; not merely succeeding in this world, but succeeding before Him in the Hereafter? And if prayer is the road to that success, should we not ask ourselves each time the Adhan is heard: What am I running toward—and am I answering the call to the success that truly lasts? Let us reflect on the word Falāḥ and its impact on our whole life - not only the worldly life but the life of Hereafter too.

The Qur'anic concept of true success

Falāḥ is one of the most profound concepts in the Qur'an. It is commonly translated as success, prosperity, or salvation, but none of these words fully capture its meaning.

In Qur'anic language, Falāḥ means: To attain lasting success by achieving what is truly beneficial and being saved from ultimate loss—in this life and, above all, in the Hereafter.

Falāḥ is the opposite of khusr (loss), as described in Surah Al-'Asr (103).

1. The linguistic meaning of Falāḥ The Arabic root ف ل ح (F-L-Ḥ) originally means:

• To split open the earth
• To cultivate land
• To make something grow and flourish

From this came the word fallāḥ, meaning a farmer. Why? Because a farmer:

• Works patiently
• Plants good seed
• Waits with hope
• Eventually harvests the fruit

The Qur'an uses this imagery beautifully. Falāḥ is the harvest of a life lived according to Allah's guidance.

2. Falāḥ is much bigger than worldly success

Modern society often defines success as: Wealth Fame Career Popularity and Influence.

However, the Qur'an defines success differently. A person may possess: Millions of dollars, Political power or Scientific brilliance. Yet still be among the greatest losers. But these are temporary worldly gains which only benefit man while he is still living. But someone unknown, poor and struggling may achieve the greatest Falāḥ.

3. The Qur'an's definition of Falāḥ

The Qur'an repeatedly asks: Who are the successful? The answer is never: The richest.  the strongest or the smartest. Instead it repeatedly says: "...those are the successful (المفلحون)." Note this explanation of Falāḥ comes directly from Allah - so its importance is much more than mere success of the world.

4. Who is Falāḥ for?

No matter how successful one may be, he needs Falāḥ to be successful in the life of the both worlds. The Qur'an mentions numerous qualities of those who attain Falāḥ.

• The believers
• 23:1–11 "Certainly the believers have attained Falāḥ."
• Then Allah lists their qualities: (1) Humble in prayer (2) Avoid vain speech (3) Give charity (4) Guard chastity (5) Keep trusts (6) Fulfil promises and (7) Preserve prayers
• Then concludes: "They are the inheritors of Paradise." This is probably the Qur'an's most complete description of Falāḥ.
• Those who purify themselves
• 87:14 "He has certainly attained Falāḥ who purifies himself."
• Here Purification means purification of heart, character, belief and Intentions
• That is the complete purification of within - from one's heart to mind for if anyone aspect is tainted, it darkens one's inner self.
• Those who remember Allah
• 62:10 "Remember Allah much so that you may attain Falāḥ."
• That is true and ultimate success begins with remembrance of Allah.
• Those who obey Allah
• 24:51 True believers respond: "We hear and we obey."
• For such believers, Allah acknowledges: "Those are the successful."
• Those who fear Allah
• 3:200 "...fear Allah so that you may attain Falāḥ."
• Taqwa is one of the greatest roads to success.
• Those who repent
• 24:31 After commanding modesty and purity: "Turn to Allah in repentance, all of you believers, so that you may attain Falāḥ."
• This is the major quality of believer - who when err, instantly repent and seek forgiveness from Allah.

What do the scholars say about Falāḥ?

1.  Ibn Kathīr repeatedly explains Falāḥ as: Success in obtaining Allah's pleasure, entry into Paradise, and protection from Hell. For him, Falāḥ is not temporary achievement. It is eternal victory.

2.    Al-Ṭabarī defines it as: Obtaining what one seeks and being saved from what one fears - A remarkably comprehensive definition.

3.    Al-Qurṭubī explains: Falāḥ includes: Happiness, Prosperity, Success and Eternal salvation. He says all of these come together only in Paradise.

4.    Abul A‘lā Mawdudi writes that Falāḥ is: Success in every sphere of life through living according to Allah's guidance.

He emphasizes that: The Qur'an does not separate Spiritual success, Moral success and Social success. They are one integrated reality.

5.    Amin uddin Iṣlāḥī explains Falāḥ as the complete fulfilment of human potential by remaining loyal to the covenant with Allah.

6.    Javed Ahmad Ghamidi emphasizes that: Falāḥ means Success that remains successful forever - for many worldly successes become failures. Only Allah's success never ends.

The Adhān and Falāḥ

Five times every day when we hear: حَيَّ عَلَى الْفَلَاحِ "Come to success," it does not mean the mu'adhdhin is not only asking us to Come to prayer only. What he says is Come to success. That is Prayer is one of the greatest doors to Falāḥ.

Falāḥ compared with worldly success

    Worldly Success              Falāḥ

Temporary                     Eternal

Material                             Material and spiritual

Measured by people     Measured by Allah

Can disappear                     Never disappears

May corrupt                     Purifies

Ends at death                     Begins fully after death

Why every human being needs Falāḥ

Most of us seek worldly Happiness, Peace, Security Love and Achievement, Wealth, Position in society and high status.

While The Qur'an acknowledges these desires to be real, it emphasises that these reach their complete fulfilment only through Falāḥ. For Falāḥ:

• Wealth cannot remove fear.
• Fame cannot defeat death.
• Power cannot guarantee peace.
• Intelligence cannot purchase Paradise.

Falāḥ and Surah Al-'Asr

Surah Al 'Asr, the 110th Surah of Al Qur'an explicitly explains what Falāḥ is. 

• Surah Al-'Asr says: "Indeed mankind is in loss."
• Then gives four exceptions. Those who true and unwavering Faith, Good deeds, Truth and Patience - this is another description of Falāḥ.

So the Qur'an presents only two destinies: (1) Falāḥ (2) Khusr (loss). There is no permanent middle ground.

A practical roadmap to Falāḥ

The Qur'an repeatedly points to these habits:

• Sincere faith in Allah.
• Regular prayer with humility.
• Recitation and reflection on the Qur'an.
• Honest dealings and keeping trusts.
• Repentance after mistakes.
• Generosity and care for others.
• Constant remembrance of Allah.
• Patience in hardship and gratitude in ease.
• Living with taqwā (God-consciousness).
• Seeking Allah's pleasure above people's approval.

Final Reflection

Falāḥ is not merely having a successful life. It is having a life that succeeds in the purpose for which it was created. A person may accumulate everything the world admires and still fail before Allah. Another may live quietly, worship sincerely, act justly, and leave this world with little material wealth—yet attain everlasting Falāḥ.

The Qur'an therefore asks us to measure our lives by a different standard: "What will remain successful when this life ends?"

That is why every believer repeats in every adhān: "Ḥayya 'ala al-Falāḥ" — "Come to success." - It is not simply an invitation to prayer; it is an invitation to the only success that endures beyond death.

Let us start to build our faith to attain Falāḥ - it may be hard at first to leave habits that are tangent to the concept of achieving Falāḥ - so while repenting of the older misdeeds and sins, when may start afresh for it is never too late to take a fresh start.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

Photo | references: | 1 | 2 | 3 |

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.

Read More