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Wednesday, 23 July 2025

Three important functions of Al Qur’an summarized in one āyāt / verse of Surah An Nur

July 23, 2025 Jalal HB 2 comments

Al Qur'an is an immense source of guidance for the mankind. At numerous places, Divine commandments have been mentioned so that there is no excuse left not to abide by these. These Divine commandments while have been made very easy to under, Prophet Muhammad صلى الله عليه وسلم has given detailed explanation of these commandments to his companions which continue to trickle down since last more than 1400 years for the benefit of mankind and guidance of the believers.

We have been sharing these Divine commandments and their explanation off and on in our posts for the benefit of all our readers. Today, we share a very powerful āyāt / verse which summarizes three functions of Al Qur'an which must be understood so as to understand Al Qur'an and what it requires of us.

The Verse (āyāt) 34 of Surah 24. An Nur (The Light)

وَلَقَدْ أَنزَلْنَا إِلَيْكُمْ آيَاتٍۭ مُّبَيِّنَـٰتٍۢ وَمَثَلًۭا مِّنَ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُمْ وَمَوْعِظَةًۭ لِّلْمُتَّقِينَ

"And We have certainly sent down to you distinct verses and examples from those who passed on before you and an admonition for those who fear Allah."

Explanation of the Verse:

This verse is a powerful reminder summarizing three important functions of the Qur’an:

1. "آيَاتٍ مُّبَيِّنَـٰتٍ" — Clear Verses:

The Qur’an contains clear and detailed rulings, signs, and guidance. The laws and principles mentioned earlier in Surah An-Nur—especially about modesty, social conduct, and punishment for slander—are examples of these mubayyināt (clear verses). Allah clarifies what is permissible and what is forbidden to help build a morally upright society.

2. "وَمَثَلًۭا مِّنَ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُمْ" — Examples from Those Who Came Before:

The Qur’an also includes historical examples of previous nations—how they were tested, how some obeyed and were rewarded, while others rejected guidance and were destroyed. These stories are not just for information but as warnings and lessons.

Similar mention is made in following Surahs of Al Qur'an:

“Indeed in their stories is a lesson for people of reason.” (Yusuf 12:111)
“Have they not traveled through the land and seen how was the end of those before them?” (Muhammad 47:10)

3. "وَمَوْعِظَةًۭ لِّلْمُتَّقِينَ" — An Admonition for the God-Fearing:

The Qur’an serves as mawʿiẓah (a reminder or admonition) for the muttaqīn—those who have taqwa (God-consciousness). It gives spiritual insight, urging the believers to remain righteous and avoid paths that lead to immorality, hypocrisy, or disbelief.

This is similar to Allah saying in Surah Al-Imran 3:138: “This [Qur’an] is a clear statement to [all] the people and a guidance and instruction for those conscious of Allah.”

Connection with Earlier Verses in Surah An-Nur:

Surah An-Nur includes very specific legal rulings and moral teachings, which are very clearly stated in earlier verses of the Surah:

Laws about zina (adultery) and its punishment (24:2)
False accusations and the penalty for slander (24:4-5)
The incident of the Ifk (false accusation against Aisha RA) (24:11-20)
Adab (etiquette) of entering homes and lowering the gaze (24:27-31)
Encouragement of marriage and modest living (24:32-33)

Verse 34 comes as a summary and conclusion to these detailed laws and stories—it reaffirms that all of this is not arbitrary but revealed with wisdom, clarity, and purpose.

Support from the Sunnah:

The Prophet ﷺ emphasized that: The Qur’an is not just a book of recitation but a source of ḥikmah (wisdom), ʿibrah (lessons), and hudā (guidance).
He said: “I leave behind me two things, the Qur'an and the Sunnah; if you follow these you will never go astray.” (Muwatta Malik, Hadith 1594)

Prophet ﷺ also explained verses through his words and actions. For example: The punishment for slander mentioned in Surah An-Nur was implemented in the incident of the Ifk, where after divine revelation cleared Aisha (RA), the slanderers were punished accordingly.

Reflections and Lessons:

The Qur'an is holistic: Legal rulings, moral stories, and spiritual reminders all come together for one purpose: to guide those who fear Allah.
Lessons from the past: We are meant to study history through the lens of revelation, learning from the successes and failures of earlier communities.
Reminder for the righteous: Only those with taqwa will truly benefit from divine guidance. Others may hear the verses, but they will not internalize them.

May Allah help us interpret these otherwise clear and meaningful verses that open up the vista of understanding Al Qur'an and specially this very important surah of Al Qur'an.

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

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 like to refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: 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.

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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.

Al-Qurʾān: Selected verses from Sūrah 24. An-Nur (The Light)

July 18, 2025 Jalal HB No comments

Surah An-Nūr (The Light) is the 24th chapter of the Qur'an. It contains 64 verses (āyāt) and is a Medinan surah, meaning it was revealed after the Prophet Muhammad ﷺ migrated to Medina. This Surah was revealed in atime when the polytheists of Makkah had been badly defeated militarily and have unleashed a scheme to belittle the Muslims' morality and accusing them through slanders. That is why this Surah emphasises on ensuring modesty, especially in dress and behavior and laying down special instructions for women to protect their chastity.

The very opening verse is a places immense responsibility on every beleiver to abide by the instructions contained therein:

سُوۡرَةٌ اَنۡزَلۡنٰهَا وَفَرَضۡنٰهَا وَاَنۡزَلۡنَا فِيۡهَاۤ اٰيٰتٍۭ بَيِّنٰتٍ لَّعَلَّكُمۡ تَذَكَّرُوۡنَ‏

(24:1) This is a surah which We have revealed, and which We have made obligatory; We have revealed in it clear instructions1 so that you may take heed.

Why is it called Surah An-Nūr?

It is named "An-Nūr" (النور) after the famous verse Ayat an-Nur (Verse 35), which metaphorically describes Allah as the "Light of the heavens and the earth."

This verse serves as a spiritual and thematic centerpiece of the chapter, highlighting the guidance, clarity, and moral illumination provided by divine revelation.

What does Surah An-Nūr teach the world?

Surah An-Nūr addresses several critical ethical, social, and spiritual lessons, making it one of the Qur'an's most comprehensive chapters on personal and societal conduct. Here's a breakdown of its key messages:

1. The Light of Allah (Verse 35)

Allah is described as the ultimate source of light, guidance, and truth.
It encourages people to seek spiritual enlightenment through the Qur'an and righteous living.
The imagery used connects physical light with inner moral clarity.

2. Modesty, Morality, and Social Decency

Strong emphasis is placed on modesty, especially in dress and behavior.
Men and women are both instructed to lower their gaze and guard their modesty (verses 30-31).
Women are instructed to cover their beauty in public, introducing guidelines on hijab and dress.

3. Chastity and the Protection of Honor

Condemns false accusations of adultery (zina), especially through the story of the false slander against Aisha (RA).
Establishes the punishment for slander (80 lashes) and stresses the need for four witnesses to prove adultery (verse 4).
This promotes honor, privacy, and justice in society.

4. Laws on Family and Privacy

Lays out rules for entering homes and respecting others' privacy (verse 27).
Encourages families to give freedom and dignity to servants and slaves, including promoting their education and marriage (verse 33).
Addresses how to handle family life, marriage, and consent.

5. The Believers’ Community: Describes the qualities of a believing society, which is centered on:

Mutual respect
Obedience to Allah and His Messenger
Purity in thought and deed
Collective responsibility for upholding good conduct

6. Light vs. Darkness

The chapter contrasts divine light (truth, purity, guidance) with spiritual darkness (sin, slander, hypocrisy).
It metaphorically presents the believer as someone drawn to the light, while the hypocrite or disbeliever is left in layers of darkness (verses 39-40).

What does it tell the modern world? Surah An-Nūr provides timeless moral guidance on:

Respecting privacy in the age of surveillance and social media
Maintaining honor and dignity in a time of widespread scandal and slander
Balancing modesty and personal freedom
Seeking truth and light in a world full of moral confusion
Creating ethical, respectful communities

Thus, Surah An-Nūr is a blueprint for a morally conscious society, emphasizing purity, honor, and the centrality of divine guidance. It uses the metaphor of light to inspire individuals to pursue truth, integrity, and inner illumination through the teachings of Allah.

Every verse of this Surah needs to be deeply pondered upon for a beleiver needs to be cleansed of all ills of character and ensure a very high conduct of morality. Herein under are some of the selected verses from the Surah already published for the exclusive study of our readers and understanding the core message contained therein.

In time we will add more verses / ayat for information of our guidance. However, those wanting to read the exegesis / detailed explanation of Surah An Nur may use the follwoing links to for the Exegesis of Chapter 24. Surah An Nur:

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

Please refer to our reference page: Selected verses from Selected Surahs of Al-Qurʾān for reading more selected verses from selected surahs of Al-Qurʾān.

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

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

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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.

A powerful metaphor in Al Qur’an describes the false hopes and delusions of disbelievers

July 18, 2025 Jalal HB No comments

AL Qur'an, the last of the four Divine Scriptures is nothing but a book of Divine guidance. Thus it has to be read, understood and acted upon for whatever is written in the Qur'an is straight from the Lord of the entire universe with no human insertions. It is very easy to read the text specially for the Arabic speaking people. But the beauty of it is that even the non Arabic speaking people have also mastered the art of reading it. It is written in very straight language for easy reading. However, where some stress is required, the use of metaphors and parables is taken to make it easier to understand, for many a man love ready fiction and find metaphors and parables interesting and learn better.

Talking of parables, we recently published a verse from Qur'an based on a parable by giving an example of a fly. You may read our post: A parable in the Qur’an which teaches absurdity of idolatry and worshiping beings other than Allah if so desired.

As for the metaphor, Verse 39 of Surah An-Nur (Surah 24, Ayah 39) is a is powerful metaphor about the false hopes and delusions of disbelievers. Here's the verse in Arabic and its English translation, followed by an explanation:

وَالَّذِيۡنَ كَفَرُوۡۤا اَعۡمَالُهُمۡ كَسَرَابٍۢ بِقِيۡعَةٍ يَّحۡسَبُهُ الظَّمۡاٰنُ مَآءً ؕ حَتّٰۤى اِذَا جَآءَهٗ لَمۡ يَجِدۡهُ شَيۡـئًـا وَّ وَجَدَ اللّٰهَ عِنۡدَهٗ فَوَفّٰٮهُ حِسَابَهٗ ؕ وَاللّٰهُ سَرِيۡعُ الۡحِسَابِ ۙ‏

(24:39) But for those who deny the Truth, their deeds are like a mirage in the desert, which the thirsty supposes to be water until he comes to it only to find that it was nothing; he found instead that Allah was with Him and He paid his account in full. Allah is swift in settling the account.

Explanation:

That is, they refused to accept sincerely the divine message which was brought by the Prophets, and which at that time was being given by the Prophet Muhammad (peace be upon him). The veerse clearly show that the truthful and righteous believers only can benefit from Allah’s Light. In contrast to them, the state of those people is being described here, who refused to believe and obey the Prophet (peace be upon him), who was the real and sole means of attaining the Light of Allah.

This verse uses the metaphor of a mirage in a desert to describe the false hope and self-deception of disbelievers regarding their good deeds.

"Their deeds are like a mirage in the desert..."

The mirage appears on a vast, flat, dry plain (“qīʿah”) and looks like water from a distance. The thirsty traveler runs toward it only to find nothing upon reaching it.
This refers to seemingly good actions done by disbelievers (e.g. charity, kindness) that are not grounded in faith in Allah.
Just as a mirage looks like water to a thirsty traveler, these deeds appear valuable and meaningful to the disbelievers.

"...which a thirsty one thinks is water..."

A person dying of thirst in the desert may desperately hope that a shimmer on the horizon is water.
Similarly, disbelievers hope that their good deeds will save them, but their perception is deceptive.

"...until, when he comes to it, he finds it is nothing...": Upon death or on the Day of Judgment, they realize that their deeds carry no spiritual weight, because they were not done with faith or sincerity toward God.
"...and finds Allah before him, who will settle the account..."

Instead of finding a reward, the disbeliever finds Allah and His judgment.
Allah gives them the exact recompense for their actions — and since their actions were not for His sake, they get no lasting reward.

"And Allah is swift in taking account." Allah's judgment is not delayed or unjust — it is immediate, precise, and fair.

Takeaway:

This verse thus describes the condition of those people who, in spite of disbelief and hypocrisy, practice some good deeds and also believe, among other things, in the life after death in the hope that their good deeds will be of some help to them in the Hereafter even if they did not believe and follow the Prophet and lacked the qualities of true believers. In this parable they are being told that their expectations of reaping benefits of their ostentatious deeds of virtue in the Hereafter are no more than a mirage. Just as a traveler in the desert takes the glittering sands for a surging pool of water and runs towards it for quenching his thirst, so are these people traveling on the road to death cherishing false hopes on account of their good deeds. But just as the one running towards a mirage does not find anything there to quench his thirst, so will these people find nothing to avail them when they enter the state of death. On the contrary, they will find Allah there, Who will require them to account for their disbelief, hypocrisy and misdeeds, which they committed along with their ostentatious deeds of virtue, and will deal with them in full justice.

It sends out a clear warning that good deeds without belief in God and sincerity may amount to nothing in the Hereafter. It stresses the importance of correct intention (niyyah) and faith (iman) along with action. So let us who believe steer our lives in accordance with dictates of Qur'an, first by reading it, then understanding what has been read, followed by its sincere practical manifestation.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

Please refer to our reference page: Al-Qurʾān: Selected verses from Surah .24 An Nur (The Light) for more selected verses from this Surah.

Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 | 7 |

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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.

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

July 17, 2025 Jalal HB No comments

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

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

The Verse:

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

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

Breakdown of the Verse

"Tell the believing women to lower their gaze..."

Just as men are commanded in verse 30 to lower their gaze, women are too.
This promotes self-discipline and mutual respect, discouraging objectification and unhealthy attraction.
This also means avoiding looking at men with desire, or looking at anything haram (prohibited).
Prophet ﷺ has been attributed as saying: "The glance is a poisoned arrow of the devil. Whoever lowers his gaze for the sake of Allah, He will give him a sweetness of faith in his heart." (Reported in Hakim, Tabarani)

"...and guard their chastity..."

Upholding sexual morality is central in Islam.
It extends to thought, dress, speech, and action—creating a boundary around sexual behavior.
Ibn Kathīr says:

This includes avoiding unlawful sexual activity and guarding one’s modesty in public.
It’s not just about actions, but also about avoiding situations that lead to temptation or shame.
It applies both physically and emotionally—not exposing or inviting unwanted attention.

"...and not to reveal their beauty (zinah) except what [normally] appears..."

"Zinah" refers to physical beauty and adornments (clothes, jewelry, makeup, body features).
Adornment also referes to jewellery, make up and party outfits which women specially wear on occasions of dressing-up.
The actual words used for this are: اِلَّا مَا ظَهَرَ مِنْهَا. Their correct meaning is: جَرَتِ الْعَادَة وَ الْجِبِلَّة عَلي ظُهُورِهِ وَ الْاَصْل فِيِهِ الْظُهُوْر اِلَّا مَا, as pointed out by al-Zamakhsharī, (Al-Kashshāf, vol. 3, 236). It means the embellishments of the body parts which a person does not cover generally and instinctively and they are always left bare. These include hands, feet, face etc. The reason for this is that according to syntactical consideration, it is: الظاهر منها. It cannot be taken in the meaning of ان يظهر منها شئ as has been done by some scholars.
Scholars differ slightly, but the majority interpret “what appears” as the face and hands, possibly including the outer clothing that's unavoidable.

"...and to draw their khimār (headcover) over their juyūb (chests)..."

In pre-Islamic Arabia, women wore headscarves but left their necks and upper chests exposed.
This verse modifies that practice, instructing believing women to extend their headscarves over the chest—an act of added modesty.
The khimār refers to a headcover, not just any cloth, and juyūb refers to the neckline or bosom area.
If this purpose can be achieved by some other method than through shawls, there is no harm in it. The purpose is that if women are wearing adornments, they should not open their chests and necklines before men. In fact, they should cover them in such a manner that their adornments are not evident in any way.
Ibn Khatir adds:

When Allah commanded that women should pull their scarves over the front (chest) to ensure full modesty.
Aisha (RA), said: "When this verse was revealed, the women of Ansar tore their waist sheets and covered their heads and faces with them." (Reported in Abu Dawud)
This shows the immediate, faithful response of the early Muslim women to Allah’s command.

".. and they should not reveal their embellishments to anyone except.."

The first exception was that of: اِلَّا مَا ظَهَرَ مِنْهَا. Now the second exception is stated ie., relatives before whom there is no restriction to hide adornments.
For one’s father and father-in-law, the word used by the Qur’ān is آبَآء (ābā). This word not only implies the father, but also the paternal and maternal uncles and grandfathers. Therefore, a lady can display her embellishments before these adults of both her maternal and paternal family and those of her husband’s just as she can before her father and father-in-law.
The word “son” implies the grand and great grand sons, both maternal and paternal ones without any discrimination of real or step relations. The same implies for the sons of brothers and sisters. In these relations also, the sons of real, step and foster brothers and sisters are understood to be included.
It is evident from these words that unknown women should be treated the same way as men and a Muslim lady should be very careful in displaying her concealed embellishments before them. The reason is that at times a woman can have sexual leanings towards her own gender. Similarly, at times, being influenced by the physical features and attributes of women, these unrelated women become a means of inclining men towards them and vice versa too.

"Nor should they stamp their feet on the ground in such manner that their hidden ornament becomes revealed"

"Stamp their feet..."

Refers to walking in a deliberate, noticeable, or rhythmic way that draws attention.
In classical Arabian society (and in many other cultures), women would wear anklets, bangles, or jewelry under their clothes.
Stamping or stepping firmly could cause the jewelry to jingle, or highlight bodily movement, thereby attracting attention, even if the jewelry itself remained unseen.

"...so that their hidden adornment is made known..."

"Hidden adornment" (زينتهن المخفية) includes jewelry, makeup, perfume, or body features that are not meant to be exposed in public.
Even if the actual item is not visible, the sound, motion, or suggestion of it may cause undue attraction or stimulate curiosity, which the verse discourages.

Since custom of slavery has been abolished from Islam, the part of the verse that relate to slave men and women is not being explained.

Conclusion by Ibn Kathīr:

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

Application in the Present Times

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

Modesty in Dress (Hijab)

This verse is a foundational text for the Islamic dress code for women.
While interpretations differ slightly across cultures and schools of thought, the key principle is modesty and non-sexualization of appearance in public.
In the modern world, where fashion is often used to attract attention, Islam offers a counter-narrative: dignity through discretion.
Note: Hijab is not just a headscarf. It's a comprehensive concept that includes behavior, gaze, speech, and clothing.

Lowering the Gaze in the Digital Age

Today’s challenges are unique: Instagram, TikTok, streaming, dating apps, and hyper-sexualized content are everywhere.
The command to lower the gaze isn’t just about the physical world—it extends to virtual interactions:

Scrolling through provocative content
Sharing or watching revealing videos/photos
Engaging in flirtatious chats

This verse calls both men and women to exercise intentional control over what they see and how they respond.

Reclaiming Modesty in a Hyper-Sexualized Culture

Modern media often equates value with appearance—especially for women.
Verse 31 shifts the focus back to character, self-respect, and God-consciousness.
This verse empowers women to be seen for who they are, not just how they look.

Respectful Interactions Between Genders

This verse, in harmony with verse 30 (for men), promotes healthy boundaries.
It fosters dignity, mutual respect, and professionalism in mixed-gender environments—schools, offices, online spaces.

Summary: The Spirit Behind the Verse

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

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

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

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

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

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Cursed are those who accuse chaste believing women

November 30, 2022 Jalal HB No comments

Islam lays an immense emphasis on dignity, honour and respect of both believing men and women in many verses of Qur'an. However, the dignity and honour of believing women is specially emphasized for a false accusation or slander can ruin the piety of an innocent and pious believing woman.

Prophet Muhammad ﷺ has also stressed not to harm the good name and morality of a believing woman. He has been quoted as saying: To slander chaste women is one of the seven deadly sins. According to another tradition cited by Tabarani from Huzaifah, the Prophet (peace be upon him) said: To slander a pious woman suffices to ruin the good deeds of a hundred years.

In this context we share the 23rd verse of Surah 24. An Noor and its explanation by eminent Muslim scholars and exegetes. This verse prescribes a severe punishment for those who falsely accuse chaste women of adultery without sufficient evidence, highlighting the seriousness of slander.

اِنَّ الَّذِيۡنَ يَرۡمُوۡنَ الۡمُحۡصَنٰتِ الۡغٰفِلٰتِ الۡمُؤۡمِنٰتِ لُعِنُوۡا فِى الدُّنۡيَا وَالۡاٰخِرَةِ وَلَهُمۡ عَذَابٌ عَظِيۡمٌۙ‏

(24:23) Those that accuse chaste, unwary, believing women, have been cursed in the world and the Hereafter, and a mighty chastisement awaits them.

The word ghafilat " الۡغٰفِلٰتِ "as used in the text means the women who are simple, unpretentious souls, who do not know any artifice, who have pious hearts and have no idea of immorality. They cannot even imagine that their names could ever be associated with any slander.

Tafsir Ibn-Kathir: (A Threat to Those who accuse Chaste Women, who never even think of anything touching their Chastity and are Good Believers)

This is a warning and threat from Allah to those who accuse chaste women, who never even think of anything effecting their chastity since they are good believers. The Mothers of the believers are more entitled to be included in this category than any other chaste woman, especially the one who was the reason for this Ayah being revealed: `A'ishah bint As-Siddiq, may Allah be pleased with them both. All of the scholars agree that whoever slanders her or makes accusations against after what has been said in this Ayah, is a disbeliever, because of his being obstinate with the Qur'an. The same ruling applies to all of the Mothers of the believers.

(لُعِنُواْ فِى الدُّنْيَا وَالاٌّخِرَةِ are cursed in this life and in the Hereafter,) This is like the Ayah:(Verily, those who annoy Allah and His Messenger,) ﴿33:57﴾ `Abdur-Rahman bin Zayd bin Aslam said, "This is about `A'ishah, and whoever does anything similar nowadays to Muslim women, the same applies to him, but `A'ishah is the one who is primarily referred to here.''

Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said: (اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ Shun the seven destructive sins. ) He was asked, "What are they, O Messenger of Allah''

Muhammad Asad Explanation:

According to Razi, the absence of repentance is incontrovertibly implied in the condemnation expressed in the sequence, since the Qur'an makes it clear in many places that God always accepts a sinner's sincere repentance.

Lit., "chaste, unmindful [or "careless"] believing women", i.e., virtuous women who thoughtlessly expose themselves to situations on which a slanderous construction may be put.

Yusuf Ali Explanation:

Good women are sometimes indiscreet because they think of no evil. But even such innocent indiscretion lands them, and those who hold them dear, in difficulties. Such was the case with Hadhrat 'Aisha, who was in extreme pain and anguish for a whole month because of the slanders spread about her. Her husband and her father were also placed in a most awkward predicament, considering their position and the great work in which they were engaged. But unprincipled people, who start false slanders, and their unthinking tools who help in spreading such slanders, are guilty of the gravest spiritual offence, and their worst punishment is the deprivation of Allah's grace, which is the meaning of a state of Curse.

Javed Ahmad Ghamidi Explanation:

Ie., simple and decent women who are unaware of the deceptions of the world. A subtle reference is also found in this to the pure and chaste lady who faced the aforementioned slander and allegation.

The actual word is: يَرْمُوْنَ. Imām Amīn Aḥsan Iṣlāḥī writes:

It is a result of this curse that even before the Hereafter they have been disgraced in this world as well and they have been totally wiped out from the land of Arabia. The Qur’ān has mentioned this at many instances that once the truth is conclusively conveyed to the disbelievers, this is the fate they meet, in accordance with the established practice of the Almighty.

Tafsir Qur'an Wiki:

The forgiveness of which God reminds the believers is granted only to those who repent of their errors, accusing chaste women of adultery and spreading corruption in the Muslim community. On the other hand, those who, like Ibn Ubayy, deliberately, and out of malice, make such accusations, will have no pardon or forgiveness. Even though they may escape punishment in this world, because no witnesses will testify against them, they will inevitably endure the punishment in the hereafter when no witnesses will be required. Those who accuse chaste women who may have been unthinkingly careless but remained true believers, shall be rejected by God in this world as well as in the life to come. The sūrah paints their crime in stark colours so as to expose its odious nature. It is an accusation against chaste women believers who go about their lives, totally oblivious to any possibility of accusation. They behave naturally, not thinking that they will be accused of something, simply because they have done nothing wrong. To accuse them of immorality is thus seen to be very serious, betraying the contemptible and mean nature of their accusers. Hence, they are cursed now by God, and expelled from among those who receive His grace in this present life and in the life to come.

Now you may listen to the following short clipped video to explanation of the aforesaid Ayat by eminent Muslim scholar Nouman Ali Khan:

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

Please refer to our reference page: Al-Qurʾān: Selected verses from Surah .24 An Nur (The Light) for more selected verses from this Surah. For more selected verses on the subject, refer to our Reference Page: Selected Verses from Qur'an: Slandering and False Accusations

For more Selected Verses, please refer to our reference page: 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 | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān 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 order to augment and add more explanation as already provided, additional input has been interjected from the following sources:

Tafsir Ibn Khatir
Muhammad Asad Translation
Yusuf Ali Translation
Translation Javed Ahmad Ghamidi / Al Mawrid
Qur'an Wiki
Verse by Verse Qur'an Study Circle
Towards Understanding the Quran

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

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

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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.

Where does Noor (light) of Allah Descend and Upon Whom

May 23, 2022 Jalal HB 1 comment

Today in our series of posts on Selected Verses from Qur'an, we have selected a part of the 35th and complete 36th verse / ayat of Surah 24. An Nur. As the name of the surah suggests, it carries mention of Noor of Allah. Now Noor of Allah is often translated into Light of Allah. But in fact there is no befitting word in English that can translate the word Noor for it is a form of light much superior to ordinary light and cannot be comprehended. Remember when part of Noor of Allah was shown to Prophet Musa (Moses, peace be upon him), he almost went blind and fainted for his eyes and body could not sustain the intensity and warmth of Noor of Allah.

The mention of Noor of Allah has been mentioned as a parable in the 35th ayat / verse of Surah 24. An Nur, shared as under. But we would not explain the parable for it is far beyond us to under stand:

اَللّٰهُ نُوۡرُ السَّمٰوٰتِ وَالۡاَرۡضِ ؕ مَثَلُ نُوۡرِهٖ كَمِشۡكٰوةٍ فِيۡهَا مِصۡبَاحٌ ؕ الۡمِصۡبَاحُ فِىۡ زُجَاجَةٍ ؕ اَلزُّجَاجَةُ كَاَنَّهَا كَوۡكَبٌ دُرِّىٌّ يُّوۡقَدُ مِنۡ شَجَرَةٍ مُّبٰـرَكَةٍ زَيۡتُوۡنَةٍ لَّا شَرۡقِيَّةٍ وَّلَا غَرۡبِيَّةٍ ۙ يَّـكَادُ زَيۡتُهَا يُضِىۡٓءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ ؕ نُوۡرٌ عَلٰى نُوۡرٍ ؕ يَهۡدِى اللّٰهُ لِنُوۡرِهٖ مَنۡ يَّشَآءُ ؕ وَ يَضۡرِبُ اللّٰهُ الۡاَمۡثَالَ لِلنَّاسِؕ وَاللّٰهُ بِكُلِّ شَىۡءٍ عَلِيۡمٌ ۙ‏

(24:35) Allah is the Light of the heavens and the earth.62 His Light (in the Universe) may be likened to a niche wherein is a lamp, and the lamp is in the crystal which shines in star-like brilliance. It is lit from (the oil) of a blessed olive tree that is neither eastern nor western. Its oil well nigh glows forth (of itself) though no fire touched it: Light upon Light. Allah guides to His Light whom He wills. Allah sets forth parables to make people understand. Allah knows everything.

Verse (24:35) of the Quran, often referred to as the "Light Verse," beautifully illustrates the concept of divine illumination. Here’s a breakdown of its key elements:

Allah as Light: The verse begins by declaring Allah as the Light of the heavens and the earth, symbolizing His guidance, knowledge, and the essence of truth.
Metaphor of the Niche: The niche (or lamp niche) represents a place that holds and amplifies light, indicating that Allah's guidance illuminates the darkness of ignorance and misguidance.
The Lamp and Crystal: The lamp, placed in a crystal, signifies clarity and brilliance. The crystal reflects the light in a way that enhances its beauty, suggesting that divine guidance is clear and impactful.
Blessed Olive Tree: The oil from a blessed olive tree, described as being neither eastern nor western, suggests universality and purity. It symbolizes something that transcends earthly divisions and is inherently good.
Self-Illuminating Light: The description of the oil that almost glows by itself signifies the innate quality of divine truth; it needs no external source to shine, representing the self-sustaining nature of Allah’s guidance.
Light upon Light: This phrase emphasizes layers of illumination, indicating that Allah's guidance is profound and multifaceted.
Divine Guidance: The verse concludes by stating that Allah guides whom He wills, highlighting the selective nature of divine guidance and the importance of being receptive to it.

Overall, this verse is often interpreted as an invitation to seek divine guidance and understand the profound nature of faith and enlightenment that Allah offers to those who are open to it. Now let us see how some of the learned exegetes / scholars of Islam interpret this verse:

We take the highlighted portion of the 35th verse " Allah guides to His Light whom He wills " and connect it with the 36th verse as under. But before that a little explanation of the selected part of the whole verse as highlighted.

Now coming to the 36th verse where it is told Where does Noor (light) of Allah Descend:

فِىۡ بُيُوۡتٍ اَذِنَ اللّٰهُ اَنۡ تُرۡفَعَ وَيُذۡكَرَ فِيۡهَا اسۡمُهٗۙ يُسَبِّحُ لَهٗ فِيۡهَا بِالۡغُدُوِّ وَالۡاٰصَالِۙ‏

(24:36) (Those who are directed to this Light are found) in houses which Allah has allowed to be raised and wherein His name is to be remembered: in them people glorify Him in the morning and in the evening,

Some commentators have interpreted these "houses" to mean the mosques, and 'raising them' to mean constructing and reverencing them. Some others, however, take them to mean the houses of the believers and 'raising them' to mean raising their moral status. The words "to mention His name therein" seem to refer to the mosques and support the first interpretation, but if we look deeper, we see that they support the second interpretation equally well. This is because Divine Law does not confine worship to mosques alone as is the case with the priest-ridden religions where the rituals can only be performed under the leadership of a clergy. In Islam a house is also a place of worship like the mosque and every man is his own priest. As this Surah mostly contains instructions for ennobling domestic life, we feel that the second interpretation is more in keeping with the context though there is no reason for rejecting the first interpretation. There will be no harm if both the mosques and the houses of the believers are implied here.

Tafsir Ibn-Kathir:

Having likened the heart of the believer and what it contains of guidance and knowledge to a lamp lit with good oil shining in a clear glass, Allah then states where it belongs, which is in the Masjids, the places on earth that are most beloved to Allah. The Masjids are His houses where He Alone is worshipped.

`Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah: (In houses which Allah has ordered to be raised,) he said; "Allah forbade idle talk in them.'' This was also the view of `Ikrimah, Abu Salih, Ad-Dahhak, Nafi` bin Jubayr, Abu Bakr bin Sulayman bin Abi Hathamah, Sufyan bin Husayn and others among the scholars of Tafsir. Many Hadiths have been narrated concerning the construction of Masjids, honoring them, respecting them, and perfuming them with incense etc. This has been discussed in more detail elsewhere, and I have written a book dealing with this topic on its own, praise and blessings be to Allah. With Allah's help we will mention here a few of these Hadiths, if Allah wills. In Allah we put our trust and reliance.

`Uthman bin `Affan, the Commander of the faithful, may Allah be pleased with him, said; "I heard the Messenger of Allah say: (Whoever builds a Masjid in which the Name of Allah is remembered, Allah will build for him a house in Paradise.) An-Nasa'i mentioned something similar. There are very many Hadiths which say this. `A'ishah, may Allah be pleased with her, said: "The Messenger of Allah commanded us to build Masjids among the houses, and to clean them and perfume them.'' This was recorded by Ahmad and the Sunan compilers with the exception of An-Nasa'i. Ahmad and Abu Dawud recorded a similar report from Samurah bin Jundub.Al-Bukhari said: "`Umar said: `Build for the people a place to worship Allah, and beware of using red or yellow for adornment and decoration and distracting the people thereby.'''

Muhammad Asad Explanation:

Lit., "and [ordained] that His name ...", etc.: implying, as the sequence shows, that the spiritual purpose of those houses of worship is fulfilled only by some, and not all, of the people who are wont to congregate in them out of habit.

Yusuf Ali Explanation:

That is, in all places of pure worship; but some Commentators understand special Mosques, such as the Ka'ba in Makkah or Mosques in Madinah or Jerusalem; for these are specially held in honour.

(in them is He glorified in the mornings and in the evenings (again and again) In the evenings: the Arabic word is Asal, a plural of a plural, to imply emphasis: I have rendered that shade of meaning by adding the words "again and again".

Javed Ahmad Ghamidi Explanation:

This is a reference to the places of worship which were built at the direct command of God ie. the Baytullāh and the Bayt al-Maqdis. For them, the word رَفْع is used in the same meaning as it is used in the following verse of Sūrah al-Baqarah: اِذْ يَرْفَعُ اِبْرٰهٖمُ الْقَوَاعِدَ مِنَ الْبَيْتِ (bear in mind when Abraham was raising the foundations of the House).

The word ذِكْر here embraces all forms of remembrance to reminding others of it.

Qur'an Wiki:

This light which spreads in abundance in the heavens and earth is best seen in perfect clarity in the houses of God where people’s hearts look up to Him, remember Him, stand in awe of Him and dedicate themselves to Him in preference to all else.

When God sanctions something, it takes place just as He has approved. Since He has sanctioned the raising of these houses, they are there, functioning, purified and respected. The view showing them standing tall is in harmony with God’s light that radiates throughout the heavens and the earth. These houses are naturally noble which again fits perfectly with the brilliant light described earlier. Their special, venerated position makes them fit for the remembrance of God’s name: “In houses which God has sanctioned to be raised so that His name be remembered in them.”

Please listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

Please refer to our reference page: Al-Qurʾān: Selected verses from Surah .24 An Nur (The Light) for more selected verses from this Surah.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

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

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.

In order to augment and add more explanation as already provided, additional input has been interjected from following sources:

Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle

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

Follow @IslamUltimate

Wednesday, 23 July 2025

Three important functions of Al Qur’an summarized in one āyāt / verse of Surah An Nur

Friday, 18 July 2025

Al-Qurʾān: Selected verses from Sūrah 24. An-Nur (The Light)

A powerful metaphor in Al Qur’an describes the false hopes and delusions of disbelievers

Thursday, 17 July 2025

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

Wednesday, 30 November 2022

Cursed are those who accuse chaste believing women

Monday, 23 May 2022

Where does Noor (light) of Allah Descend and Upon Whom

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