Surah Al-Isrāʾ 17:23–39 - A Passage with striking thematic resemblance to the Ten Commandments of the Old Testament

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

Many scholars find a a striking thematic resemblance of the passage of Surah al-Isrāʾ 17:23–39 to the Ten Commandments of the Old Testament. The Qur’anic passage is not simply a repetition of the Decalogue, but it develops many of the same foundational principles into a broader ethical code. Today through this post, we will share the scholarly explanation of the correlation they find with the famous Ten Commandments of the Old Testament, especially Exodus 20:1–17 and Deuteronomy 5:6–21

THE QUR'ANIC CORRELATION

The following explanation should be read with our earlier post: "Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity" for better understanding and correlation.

1.    Quranic Verse 23

• Qur’an: “Do not worship except Him.”
• Ten Commandments: “You shall have no other gods before Me.” — Exodus 20:3
• Relationship: Both begin morality with exclusive devotion to the One God.

2.    Quranic Verse 24

• Qur’an: Be excellent to parents; do not even say ‘uff’ to them
• Ten Commandments: “Honor your father and your mother.” — Exodus 20:12
• Relationship: One of the clearest parallels. The Qur’an expands the command by describing tenderness, humility and prayer for parents.

3.    Quranic Verse 31

• Qur’an: Do not kill your children for fear of poverty
• Ten Commandments: “You shall not murder.” — Exodus 20:13
• Relationship: The Qur’an applies the sanctity of life specifically to infanticide and economic fear.

4.    Quranic Verse 32

• Qur’an: “Do not approach zina.”
• Ten Commandments: “You shall not commit adultery.” — Exodus 20:14
• Relationship: Both protect sexual morality and the family. The Qur’an goes further by prohibiting even the paths leading toward illicit sexual relations.

5.    Quranic Verse 33

• Qur’an: Do not kill the life Allah has made sacred except with right
• Ten Commandments: “You shall not murder.” — Exodus 20:13
• Relationship: A direct ethical parallel concerning the sanctity of human life.

6.    Quranic Verse 34

• Qur’an: Do not approach the orphan's property except in the best manner
• Ten Commandments: “You shall not steal.” — Exodus 20:15
• Relationship: The Qur’an particularly protects the property of the vulnerable.

7.    Quranic Verse 34

• Qur’an: Fulfil your commitments
• Ten Commandments: Moral spirit behind the covenant commandments
• Relationship: Not an exact Decalogue command, but closely connected to faithfulness, honesty and responsibility.

8.    Quranic Verse 35

• Qur’an: Give full measure and weigh with an even balance
• Ten Commandments: “You shall not steal.”
• Relationship: Dishonest measurement is effectively a form of theft; the Qur’an explicitly extends property ethics into commerce.

9.    Quranic Verse 36

• Qur’an: Do not pursue that of which you have no knowledge
• Ten Commandments: “You shall not bear false witness.” — Exodus 20:16
• Relationship: Closely related to truthfulness: do not make claims, accusations or testimony without knowledge.

10.   Quranic Verse 37

• Qur’an: Do not walk arrogantly upon the earth
• Ten Commandments: No direct equivalent
• Relationship: The Qur’an adds an inner moral dimension: pride itself corrupts human conduct.

11.   Quranic Verse 26-29

• Qur’an: Give relatives, the poor and traveler their rights; avoid miserliness and extravagance
• Ten Commandments: No direct equivalent
• Relationship: A major Qur’anic expansion: morality includes social responsibility toward the needy.

Where the parallels are strongest

Four commandments are particularly obvious.

• First: Worship God alone.
• The Decalogue begins: “You shall have no other gods before Me.” — Exodus 20:3
• The Qur’anic passage begins similarly: وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ “Your Lord has decreed that you worship none but Him.” — Qur’an 17:23
• Both traditions therefore establish a crucial principle: moral life begins with recognizing the sovereignty of the One God.
• Second: Honour your parents
• The Fifth Commandment says: “Honor your father and your mother.” — Exodus 20:12
• The Qur’an not only repeats the principle but gives it emotional depth:
• “Do not say to them even ‘uff,’ nor repel them, but speak to them a noble word.” — 17:23
• Then: “Lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they raised me when I was small.’” — 17:24
• So the Qur’an turns “honour your parents” into a whole philosophy of care for ageing parents.
• Third: Do not murder
• The Old Testament commands: “You shall not murder.” — Exodus 20:13
• Surah al-Isrāʾ gives the same principle:
• “Do not take a life which Allah has made sacred, except with legal right.” — 17:33
• But immediately before it comes another powerful application: “Do not kill your children for fear of poverty.” — 17:31
• The Qur’an therefore links the general sanctity of life with a very specific social evil: killing children because of economic anxiety.
• Fourth: Sexual morality
• The Decalogue states: “You shall not commit adultery.” — Exodus 20:14
• The Qur’an says: وَلَا تَقْرَبُوا الزِّنَىٰ “Do not even approach zina.” — 17:32
• The wording is significant. It does not merely say do not commit adultery; it says do not approach it. Thus Islamic ethics concerns not merely the final act, but also behaviours and circumstances that may lead toward sexual immorality.

Other derived similarities

• Theft becomes a broader economic ethic
• The Ten Commandments say: “You shall not steal.” — Exodus 20:15
• Al Qur'an Surah 17 expands the principle in several directions:
• 17:26 — Give relatives, the needy and traveler their due.
• 17:29 — Neither be miserly nor recklessly extravagant.
• 17:34 — Do not misuse an orphan's property.
• 17:35 — Give full measure and weigh accurately.
• Thus the Qur’anic concept goes beyond simply “do not take what belongs to another.”
• It asks:
• Are you giving people what belongs to them?
• Are you exploiting vulnerable people?
• Are you cheating customers?
• Are you using wealth responsibly?
• That is an important development of the same underlying ethical principle.
• False witness and intellectual honesty
• The Ninth Commandment says: “You shall not bear false witness against your neighbour.” — Exodus 20:16
• The Qur’an gives a broader principle: “Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart—each of these will be questioned.” — 17:36
• This can encompass false testimony, rumours, accusations, misinformation and irresponsible claims.
• In the modern world this verse has extraordinary relevance to social media, fake news, character assassination and forwarding information without verification.

Important differences

The correspondence is significant, but it is not exact. 

• Two of the Ten Commandments do not have direct counterparts in this particular Qur’anic passage: the command concerning the Sabbath and the prohibition against taking God's name in vain.
• Likewise, Surah 17 contains several important teachings absent from the Ten Commandments themselves: responsibility toward the poor and traveler, protection of orphan property, prohibition of extravagance, honest weights and measures, intellectual responsibility, and condemnation of arrogance.

End Note

So we should not say that 17:23–39 is simply the Qur’anic Ten Commandments. Rather, it belongs to the same tradition of Abrahamic moral monotheism, while developing that ethical framework in its own distinctive way.

A particularly interesting Qur’anic conclusion

After giving these commands in 17:23-39, Allah says: “All of this is among the wisdom your Lord has revealed to you.” — 17:39

That is significant. These are not presented merely as disconnected prohibitions. They constitute ḥikmah — wisdom.

The passage (17:23-39) begins with: Your relationship with God: Do not worship anyone besides Him. It then moves to: 

• Your family: Honour your parents.
• Your society: Care for the poor and vulnerable.
• Human life: Do not kill.
• Sexual morality: Do not approach zina.
• Economic justice: Do not misuse wealth or cheat.
• Truth and knowledge: Do not speak without knowledge.
• And finally: Your own character: Do not walk arrogantly upon the earth.

The larger message

Seen alongside the Ten Commandments, Al-Isrāʾ 17:23–39 shows the remarkable continuity of the prophetic moral tradition: worship One God, honour parents, protect life, preserve sexual morality, respect property, speak truthfully and live responsibly.

But the Qur’an develops these principles into something even broader:

Tawḥīd → family responsibility → social compassion → sanctity of life → sexual integrity → economic justice → intellectual honesty → humility.

That makes 17:23–39 one of the strongest Qur’anic passages to show a Jewish or Christian reader, because it demonstrates that Islam does not present itself as an entirely disconnected religion; it presents itself as a continuation and restoration of the same fundamental call to One God and righteous living taught by the earlier prophets.

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.

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

You may also 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.

Disclaimer: This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection about Islam. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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O' Ye who believe! Do not set up another god with Allah - Worship Him alone, the beginning and the end of all wisdom

Surah Al-Isrāʾ (Passage 17:23–39) is a compact Qur’anic charter for a complete moral life: it begins with Tawḥīd, then translates faith into kindness to parents, care for relatives and the poor, balanced spending, protection of children and human life, chastity, safeguarding orphan property, keeping promises, honesty in trade, intellectual responsibility, and humility. It ends by returning to Tawḥīd, showing that all these duties are parts of one divine wisdom. In fact this passage presents Ten Divine Commandments for the guidance of believers who truly believe in One True God - Allah.

The passage teaches that true religion is not confined to worship alone; it must shape family life, economics, justice, speech, knowledge and character, so that belief in Allah becomes visible in the way we live with others. We have already shared each verse of the passage in our exclusive page: Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity.

Today we share the 39th verse of Surah Al-Isrāʾ 17:39 which is the concluding verse of the great moral passage 17:23–39:

ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتُلْقَىٰ فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا

“That is from the wisdom your Lord has revealed to you. And do not set up another god with Allah, or you will be cast into Hell, blamed and rejected.”

Context

Verse 39 does not introduce a new subject; it summarizes everything taught in 17:23–38. The passage had commanded worship of Allah alone, kindness to parents, assistance to relatives and the needy, moderation in spending, protection of children and human life, chastity, protection of orphan property, fulfilment of promises, honesty in trade, intellectual responsibility and humility.

Then Allah says: 

ذَٰلِكَ مِمَّآ أَوْحَىٰٓ إِلَيْكَ رَبُّكَ مِنَ ٱلْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتُلْقَىٰ فِى جَهَنَّمَ مَلُومًا مَّدْحُورًا

“That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allāh another deity, lest you be thrown into Hell, blamed and banished.”

So these commandments are not disconnected rules. Together they form a Qur’anic philosophy of life.

Notice something especially beautiful: the passage begins in 17:23 with Tawḥīd— “Do not worship except Him.” —and ends in 17:39 with Tawḥīd— “Do not set up another god with Allah.” Thus Tawḥīd surrounds the entire moral code.

What does “wisdom” mean here?

The word is: الْحِكْمَة — al-ḥikmah. Here it refers to revealed wisdom that teaches human beings how to live rightly. 

Wisdom in the Qur’anic sense is not simply knowing many facts. It is knowing what is right, understanding why it matters, and acting accordingly.

Therefore: (1) kindness to parents is wisdom; (2) economic moderation is wisdom; (3) sexual restraint is wisdom; (4) protection of life is wisdom; (5) keeping contracts is wisdom; (6) intellectual honesty is wisdom; (7) humility is wisdom.

Religion therefore does not separate faith from ethical behaviour.

Scholarly interpretation

1.    Ibn Kathīr understands 17:39 as Allah telling the Prophet ﷺ that all the preceding commands and prohibitions are part of the wisdom revealed by Allah. He particularly emphasizes that the passage returns again to the prohibition of shirk, showing that Tawḥīd is the greatest foundation upon which all these teachings rest. 

In other words: good character without recognizing Allah is incomplete, and claiming faith in Allah while ignoring moral responsibility is also incomplete.

2.    Al-Ṭabarī similarly explains “that is from the wisdom your Lord has revealed” as referring back to the entire body of commandments just given. The closing prohibition against associating partners with Allah reinforces the central theological principle from which the ethical system derives.

For al-Ṭabarī, revelation is not merely information about the unseen; it provides practical wisdom for human conduct.

3.    Maududi gives this passage particular importance. He regards 17:23–39 almost as a moral and social charter revealed near the end of the Makkan period, shortly before the Muslim community would acquire a social and political existence in Madinah.

The principles listed here therefore became foundations for Islamic civilization: family responsibility, protection of life, economic honesty, social welfare, sexual morality, contracts, knowledge and humility.

Verse 39 then labels this whole system ḥikmah—wisdom from Allah. This is crucial: Islam does not build society merely through punishment or legislation. It first builds a moral human being.

4.     Ghamidi mentions that at the end the Qur’ān has made it evident that morals are a corollary of beliefs and according to the categorization of the Qur’ān, all moral directives will be subsumed under al-ḥikmah. They will come under al-kitāb when some law is stated about them.   

Why does the verse return to shirk?

Because the Qur’an wants us to understand where morality ultimately comes from. If Allah alone is the Creator and Lord, then our responsibilities toward: parents, money, sexuality, human life, contracts, knowledge, and other people are not merely social conventions. They are matters for which we answer before Allah. Thus Tawḥīd creates accountability.

The believer does not remain honest only because the police are watching. He remains honest because: Allah is watching.

Its relevance today

This verse is highly relevant because modern societies often separate different areas of life. Someone may be considered successful because he is wealthy, professionally accomplished or influential, while his family relationships, business ethics and treatment of others are considered separate matters.

17:23–39 followed by 17:39 gives a different definition.

• A complete human life requires integrity across all dimensions.
• A person cannot claim morality while exploiting employees.
• He cannot claim religiosity while humiliating parents.
• He cannot speak about justice while cheating in business.
• He cannot demand truth from others while spreading rumours himself.
• He cannot speak proudly of faith while behaving arrogantly.

Therefore Verse 39 says: all of these things belong to one system of wisdom.

A lesson for religious life today

Sometimes religion itself can be reduced to visible rituals. Prayer and fasting are essential, but this passage reminds us that revelation also demands: honest measurement, responsible speech, protection of life, fulfilment of promises and humility.

So one cannot divide Islam into: “religious matters” and “ordinary life.”

• Business is religious when honesty is involved.
• Family life is religious when parents' rights are involved.
• Social media becomes a religious matter when truth and slander are involved.
• Government becomes a religious matter when justice and trust are involved.
• Every sphere can become part of worship through obedience to Allah.

How can we apply 17:39?

The most practical way is to treat the preceding passage as a personal moral audit. Ask yourself:

• Am I maintaining Tawḥīd sincerely?
• How do I treat my parents?
• Do I help relatives and the needy?
• Am I wasteful or miserly?
• Do I respect human life and dignity?
• Do I guard moral boundaries?
• Do I keep promises?
• Are my business dealings honest?
• Do I repeat things without knowledge?
• Has success made me arrogant?

Then 17:39 asks one final question: What is the foundation beneath all these choices? The answer is: my relationship with Allah.

The deeper structure of 17:23–39

There is an elegant progression:

17:23 — Tawḥīd - family ethics - social responsibility - economic responsibility - protection of life - sexual morality - property and contracts - commercial honesty - intellectual integrity - humility - 17:39 — Tawḥīd again. Thus the passage begins and ends with Allah because moral life begins and ends with accountability to Him.

The essence of 17:39

Perhaps the verse can be summarized in one sentence:

The Qur’an teaches that true wisdom is not merely knowing what is right, but organizing every part of life around Allah’s guidance—from worship and family to money, justice, knowledge and character.

The gist of Surah Al-Isrāʾ 17:39 is that all the moral commands given before it—kindness to parents, care for the weak, moderation, protection of life, chastity, honesty, keeping promises, responsible knowledge and humility—are not isolated rules but part of the divine wisdom revealed by Allah. The verse then returns to Tawḥīd, reminding us that the whole moral system rests on worshipping Allah alone. In short, true wisdom is to organize every part of life around Allah’s guidance, so that faith is reflected in character, justice, responsibility and humility.

And that is why 17:39 is such a fitting conclusion to this extraordinary passage: it gathers all these seemingly different rules into one unified way of life rooted in Tawḥīd, wisdom and accountability before Allah.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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What is Islamic vision of a trustworthy and just society

A society cannot flourish unless its foundation is based on absolute justice. This is one aspect of our lives which is mostly ignored and some deviations are normally accepted as routine or meaningless, not realizing how even a tiny fraction of imbalance in weights and measures turns out to be a huge pile of money ostensibly earned through dishonesty.

We share today a verse, which is part of the wider moral charter of 17:23–39, to warn those who are engaged in business but sell their products with dishonesty. The passage begins with Tawḥīd and duties toward parents, then moves through social responsibility, protection of life, chastity, orphan property, promises, honest trade, intellectual responsibility and humility. So 17:35 is not merely a rule for shopkeepers; it is part of the Qur’an’s vision of a trustworthy and just society.

The Verse

The code of conduct the sūrah outlines also speaks about fairness in commercial dealings. Surah Al-Isrāʾ 17:35 says:

وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

“Give full measure when you measure, and weigh with a straight balance. That is better and best in outcome.”

Why does the Qur’an emphasize measurement?

In the marketplaces of earlier societies, goods such as grain, dates, oil and other commodities were commonly sold by weight and measure. A dishonest merchant could secretly give less than the buyer had paid for.

The Qur’an therefore attacks corruption at one of its most ordinary starting points: the small dishonest advantage. A trader may think: “It is only a few grams.” But if thousands of transactions are conducted dishonestly, the result is a society where nobody trusts anyone. 36That is why economic justice begins not merely in courts or government offices, but at the weighing scale.

Scholarly Interpretation

1.    Ibn Kathīr explains that Allah commands people to give full measure and use a just, accurate balance. He connects this principle with other Qur’anic warnings against cheating in trade, particularly Surah Al-Muṭaffifīn:

“Woe to those who give less than due.” — 83:1

For Ibn Kathīr, honesty in measurement is not merely good commercial practice; it is an act for which a person is accountable before Allah. That is why the verse ends:

ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا “That is better and best in outcome”

Meaning: honesty ultimately brings a better result in this world and the Hereafter, even when cheating appears temporarily profitable.

2.    Al-Ṭabarī interprets القِسْطَاسِ الْمُسْتَقِيم — al-qisṭās al-mustaqīm as a straight and just balance, one that neither deprives the buyer nor unfairly favours the seller.

His interpretation highlights impartiality. Economic justice means that neither party should be able to manipulate the transaction through superior knowledge, power or control of the market.

3.    Maududi sees this verse as part of the economic foundations of an Islamic society. A marketplace cannot function morally if individuals seek profit through deception. For him, the Qur’an is establishing something larger than accurate scales: honesty in economic exchange. If a society allows commercial deception to become normal, corruption eventually spreads from shops into contracts, institutions and government.

This instruction is not confined to individuals only but it has been made a part of the duties of an Islamic Government to supervise transactions in the markets and streets to see that exact measures and weights are being observed, and prevent their breach and violation by the force of law. Afterwards it was made one of the duties of the government to eradicate dishonesty in all commercial dealings and economic transactions.

"Its end will be best in this world and it will be best in the Hereafter." It is best in this world because it produces mutual rust between sellers and buyers. As a result of this, commerce prospers and there is a general prosperity. As regards the Hereafter, there the end depends wholly on honesty, piety and fear of God.

4.    Yusuf Ali stresses the connection between fair dealing and social trust. Correct weights and measures are outward symbols of a deeper principle: every person should receive what is genuinely due to them. Thus 17:35 is ultimately about giving people their rights.

5.    Ghamidi declares this verse to be the the eighth directive of the passage 17:23-39. At another instance, the Qur’ān (55:7-9) says that the Almighty has set the earth and the heavens on a scale and thus it is necessary that a person in his circle should remain just and measure with the right scale and weights. It is evident from this that it is a supreme directive and in its essence is actually a corollary of the scale of justice on which this world has been created. Thus if anyone deviates from it, it means that his conception of justice and fairness has become flawed and he actually does not believe in a just God. After this, obviously the economic and social systems of the society are shaken at their bases and no ingredient of the society remains in its place.

Why this verse is exceptionally relevant today

Our scales are no longer only mechanical balances. Today, “false measurement” can take many sophisticated forms.

• A company sells a product as containing 1 kilogram when it actually contains less.
• A manufacturer hides inferior ingredients.
• A contractor bills for work that was never completed.
• A property developer exaggerates the size of a plot or apartment.
• A company manipulates financial statements.
• An online seller uses misleading photographs.
• A bank hides important charges inside complicated conditions.
• A digital platform inflates performance statistics.

All of these reflect the same moral problem: The customer believes he is receiving one thing, while the seller secretly gives him something less.

The scale has changed. The Qur’anic principle has not.

False advertising is also a dishonest scale: Modern commerce often measures not only weight but information. If a product is advertised as healthier, stronger, safer or more effective than it actually is, the customer is being given an inaccurate measure of reality.

Therefore 17:35 can reasonably be extended to: truthful labels, transparent prices, accurate specifications and honest advertising.

Corporate accounting: Financial statements are another modern “scale.” Investors, employees and governments make decisions based upon them. If accounts are deliberately manipulated, the balance is no longer straight. The same verse therefore speaks naturally to accountants, bankers, auditors and corporate executives.

Governments are also measured by this principle: Economic justice cannot exist if governments themselves manipulate figures, contracts, public procurement or taxation for private advantage.

The Qur’anic demand for a straight balance applies wherever one party possesses power over the rights of another. That includes the marketplace, but also administration.

Why honesty ultimately benefits the economy

The verse says honest dealing is: “better and best in outcome.” That can be understood spiritually, but it also makes economic sense. 

When people trust one another: (1) contracts become easier, (3) business relationships last longer, (3) litigation decreases, (4) investment becomes safer, (5) customers return (6) and society spends less energy protecting itself against fraud.

Dishonesty may create short-term profit, but widespread dishonesty produces long-term economic weakness. Trust is therefore an invisible form of capital.

The poor suffer most from dishonest measurement

This deserves particular attention. A wealthy person may absorb a small commercial loss. A poor family cannot. If food is underweight, medicine diluted, wages underpaid or utilities inaccurately billed, the poorest households suffer disproportionately. Therefore commercial honesty is also a matter of social justice. The Qur’an protects the weak partly by making everyday transactions morally accountable.

The Prophet ﷺ reinforced this principle When the Prophet ﷺ encountered a seller whose grain appeared dry on top but was wet underneath, he objected to the concealment and taught: “Whoever deceives us is not one of us.” The lesson matches 17:35 perfectly: a transaction must reflect reality, not merely create a misleading appearance.

How should we act upon 17:35?

Before every commercial transaction, a believer should ask:

• Am I giving exactly what I promised?
• Have I concealed any defect?
• Is the price transparent?
• Would I accept this transaction if I were the buyer?
• Am I benefiting because the other person does not understand something I deliberately concealed?

If the answer exposes unfairness, the “balance” is no longer straight.

The deeper Qur’anic principle

17:35 teaches that economic justice is built from countless ordinary acts of honesty. We often imagine corruption only in terms of enormous scandals. But corruption begins when someone quietly thinks: “No one will notice if I take a little more than I am entitled to.”

The Qur’an says: Allah notices.

That is why a straight balance is not merely a commercial instrument. It is a symbol of conscience.

The essence of the verse

Economic justice begins when every person receives exactly what is due to them—no hidden shortage, no manipulated measurement, no deceptive information and no unfair advantage. A society that cannot trust its scales, contracts or accounts cannot remain truly just, no matter how sophisticated its economy becomes.

This verse is in fact an eye opener for all of us, specially those engaged in any form of business where manipulation, even insignificant, makes lot of undue profit by the end of the day. A .01 litre less petrol piles up to thousands of litres per day at the petrol pumps. This unfortunately goes unnoticed while the petrol pump owners' pockets swell. Choice is ours: Whether to take home pure profit or the tainted one. 

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Beware! Do not strut about in the land for you can neither cleave the earth nor attain the height of the mountains (Al Qur'an)

False ego and pride are an inflated sense of self-importance that makes a person imagine that wealth, education, status, intelligence, lineage, appearance, power, or even religious knowledge makes him inherently superior to others. In Islamic terms, this is close to kibr (arrogance): the Prophet ﷺ defined it as rejecting truth and looking down upon people. Such pride is false because every ability and possession is ultimately a gift from Allah, and human beings share the same fragile origin and final return. The cure is humility: recognize blessings without worshipping the self, accept correction, treat people with dignity regardless of status, and remember that true worth before Allah is measured by taqwā and character—not by how important we appear to ourselves or others.

Surah Al-Isrāʾ 17:37 is a direct warning against arrogance, egoism and looking down upon others in deceit and contempt:

وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ الْأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولًا

“Do not strut about in the land for you can neither cleave the earth nor attain the height of the mountains.”

The verse appears near the end of the great moral passage 17:23–39. After commanding kindness to parents, responsible spending, protection of life, chastity, honesty in contracts and intellectual responsibility, the Qur’an turns inward to the ego. The message is that even if a person performs many outwardly correct acts, pride can still corrupt the whole character.

Scholarly Explanation

1.    Ibn Kathīr explains the verse as a prohibition against walking with conceit, swagger and self-importance. The comparison with the earth and mountains is meant to humble the human being: no matter how wealthy, powerful or famous someone becomes, he remains physically small within Allah’s creation. 

2.    Al-Ṭabarī similarly interprets maraḥan as excessive pride and boastful behaviour. 

3.    Maududi emphasizes that arrogance is not merely an unpleasant manner; it reflects a false understanding of one’s place in creation. Human beings are dependent creatures, not self-sufficient masters. This instruction warns against the ways of tyrants and vain people and is not merely meant for the individual but also for the collective conduct of the Muslim Community. It was because of this guidance that the rulers, governors and commanders of the Islamic State which was established on the basis of this Manifesto, were free from every tinge of tyranny, arrogance, haughtiness, pride and vanity, so much so that even in the battlefield they never uttered a word which had the slightest indication of any of these vain things. Their gait, dress, dwelling and conveyance showed humility. In short, their ways of conduct were not those of "big ones" but those of humble persons. That is why they never tried to overawe the people of a conquered city by show of pomp and pride.

4.    Ghamdi explains:

This is the tenth directive. Quoting Imām Amīn Aḥsan Iṣlāḥī he writes:

… The implication is that the God whose glory and grandeur one witnesses in the vast expanse of the earth that He has spread out on which one’s status is not even that of an ant or an insect and the God who has created these towering mountains before which one’s status is not even that of a squirrel. One should try to recognize one’s status and always surrender oneself to the majesty and splendour of God. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 4, 502)

The manner in which a person walks is specially mentioned here. The reason is that the gait obviously reflects one’s inner-self. Wealth, authority, beauty, knowledge, power and other similar things produce pride and vanity in a person. Each of these produces a specific type of pride in one’s gait showing that his heart is devoid of the perception of serving God and there is no concept in it of God’s glory and greatness. The heart which has the perception of serving God and of His greatness only beats in the chests of people who have humility. Instead of walking arrogantly, they walk with their heads bent.  Thus walking with pride and vanity is a very bad trait and its punishment is very grave too.

Relevance Today The verse is highly relevant today because modern culture often rewards self-display, status, luxury, titles, followers and public recognition. Social media can intensify the temptation to project superiority, while wealth and professional rank can make people look down upon workers, the poor or those with less education. 17:37 tells us that success should produce gratitude, not superiority.

To live by this verse, we should speak respectfully to people regardless of their status, avoid flaunting wealth or achievements, accept correction without feeling humiliated, and remember that every ability we possess is ultimately a gift from Allah. Humility does not mean weakness or lack of confidence; it means knowing one’s worth without imagining oneself above others. 

The imagery of the verse is especially powerful: however proudly a person stamps upon the ground, he cannot split the earth; however highly he thinks of himself, he cannot become taller than the mountains. The lesson is simple: greatness before people is temporary, but humility before Allah gives true dignity.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

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

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

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

The Verse

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

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

The context

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

The sequence itself is significant:

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

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

17:33: protect human life.

17:34: protect orphan property and fulfil promises.

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

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

The expression is powerful:

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

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

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

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

Scholarly interpretation

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

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

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

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

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

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

So the Qur’an protects two people simultaneously:

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

That is remarkably sophisticated.

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

Why does the Qur’an restrain the victim?

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

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

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

The concluding words,

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

Why 17:33 is urgently relevant today

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

1. Mob killings and vigilante justice

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

Emotion cannot replace evidence.

2. Honour killings

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

3. Political and extrajudicial killings

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

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

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

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

5. Revenge culture

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

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

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

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

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

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

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

A profound modern principle

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

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

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

The deepest lesson

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

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

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

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More