A powerful declaration from Al Qur'an that economic fear can never justify the destruction of innocent life

Children are the most blessed blessing from our Creator - something that every married couple longs to have them. While majority of parents vie for children, there are some who for lack of means of raising children often opt for an abortion or even throw away their newly born to be picked up by someone else. While it is ethically not allowed, many societies abhor the very idea of killing newly born. It is argued that a newborn must never be killed because the parents fear they cannot afford to raise the child. 

In Islam too, this gory act is forbidden. The Qur’an explicitly forbids this: “Do not kill your children because of poverty; We provide for you and for them” (6:151). Islam recognizes that financial hardship can be severe, but the answer is support, family responsibility, charity, social welfare, and lawful family planning before conception—not taking the life of a child already born. A newborn has an independent right to life and dignity before Allah, regardless of the parents’ income or circumstances.

In our exclusive post on a passage from AL Qur'an, Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity, we have shared verse number 31 from Surah Al-Isrāʾ which gives out a powerful declaration that economic fear can never justify the destruction of innocent life. We will expand this verse and see how scholars interpret it and how we should not kill newly born for fear of not raising them.

The Verse

وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا

“Do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a great sin.” 

Context of the verse

In pre-Islamic Arabia, some people killed children, particularly daughters, because they feared the financial burden of supporting them. Al-Ṭabarī explicitly relates the verse to this practice and explains خَشْيَةَ إِمْلَاقٍ — “for fear of poverty” as fear of future destitution.

This verse belongs to the remarkable moral charter of 17:23–39. Immediately before it, the Qur’an discusses the proper use of wealth: give relatives and the needy their rights, avoid wastefulness, but also avoid miserliness (17:26–30). Then comes 17:31: do not allow economic anxiety to make children expendable. Immediately afterward come prohibitions of zina (17:32) and unlawful killing generally (17:33).

This linkage and progression is meaningful: Manage wealth responsibly → protect children from economic fear → protect sexual morality → protect human life.

A subtle difference from 6:151

In our premise who mentioned verse from 6:151 to correlate it to the verse being shared. However there is a beautiful distinction between this verse and Al-Anʿām 6:151.

• 17:31 says: “Do not kill your children for fear of poverty. We provide for them and you.”
• While 6:151 says: “Do not kill your children because of poverty. We provide for you and them.”

Classical commentators noticed the difference:

• In 6:151, poverty already exists, so the parents' provision is mentioned first.
• In 17:31, the parents fear that children might make them poor in the future, so the children's provision is mentioned first: نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ “We provide for them and for you.”

Scholarly Interpretation

1.    Ibn Kathīr Ibn Kathīr specifically draws attention to this distinction. The message is psychologically profound: do not destroy today's life because of tomorrow's imagined scarcity.. Hesays that the verse demonstrates Allah's compassion toward His servants. He explains that people in Jahiliyyah sometimes killed their children because they feared having additional mouths to feed, and Allah categorically prohibited this. He describes child-killing as a major sin.

He also connects it with the famous hadith of ʿAbdullāh ibn Masʿūd. When he asked the Prophet ﷺ which sins were greatest, after shirk the Prophet mentioned: killing one's child for fear that the child will share one's food. (This is authentically reported in Sahih al-Bukhari 4477 and 6001). That shows how seriously Islam regards the child's right to life.

2.    Al-Ṭabarī emphasizes the economic motive behind the prohibition. Arabs sometimes killed children out of fear of financial hardship, and Allah reminds them that the provision of both parents and children ultimately comes from Him. 

This does not mean people should stop working and simply say, “Allah will provide.” Rather: work responsibly, plan wisely, but never allow financial fear to destroy moral limits. Trust in Allah is accompanied by human effort.

3.    Maududi extends the principle strongly into modern economic thinking. He argues that the verse challenges a mentality that regards additional human beings primarily as economic burdens or “mouths to feed.” He contrasts this with a worldview that encourages society to expand productive resources rather than treating human life itself as the problem.

Maududi also extended the verse to questions of birth control. That particular extension should be distinguished from the verse's undisputed primary meaning. Islamic jurists have discussed contraception, family planning and abortion separately, with important distinctions between preventing conception and terminating an established pregnancy. Therefore, 17:31 should not simply be presented as a blanket ruling against every form of family planning.

The unquestionable principle is: Fear of poverty cannot justify killing children.

4.    Ghamidi notes that 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).

What does “We provide for them and for you” really mean?

It does not promise that every family will become wealthy. The Qur’an recognizes poverty elsewhere and commands society to care for the poor. Rather, it means that rizq ultimately comes from Allah, and human beings should not presume that the arrival of another person automatically means economic ruin.

Children themselves may later become: workers, providers, inventors, caregivers, scholars, entrepreneurs or sources of enormous blessing.

Human beings see today's expense. Allah knows the whole life ahead.

Relevance today

The ancient practice of burying children may largely have disappeared, but the underlying mentality can survive in new forms. The verse challenges any society that begins to think: “Human worth depends upon economic usefulness.” That principle matters enormously today.

• A poor child is not worth less than a wealthy child.
• A daughter is not a financial disappointment.
• A disabled child does not lose human dignity because care is expensive.
• A family struggling economically must not conclude that the weakest member has the least right to exist.
• And at the societal level, poverty should motivate us to reduce poverty, not reduce the value of poor people.

The verse also speaks to gender discrimination

Historically, daughters were among the victims of infanticide. Modern societies may no longer bury daughters, but discrimination can survive in subtler forms:

• less education for daughters,
• resentment at their birth,
• unequal nutrition or healthcare,
• denial of inheritance,
• or treating sons as economically valuable while daughters are considered burdens.

The Qur’anic message destroys that mentality at its roots. A child's worth is given by Allah, not by projected earnings. 

Economic fear can distort morality

This may be the deepest contemporary lesson.

• Financial anxiety is real.
• Housing is expensive.
• Education is expensive.
• Employment may be uncertain.
• Families naturally worry about providing for children.
• Islam does not ridicule these concerns.

But 17:31 establishes a boundary: Fear is legitimate; violating sacred life because of fear is not. This principle reaches beyond children.

Human beings should not allow economic calculations alone to determine the worth of: (1) the elderly, (2) the disabled, (3) the poor, (4) refugees, (5) or anyone who cannot produce economically.

Once society begins calculating human dignity purely in financial terms, the weakest people become vulnerable first.

A balance between tawakkul and responsibility

The verse should also not be misunderstood as: “Have as many children as possible without planning because Allah provides.”

The Qur’an repeatedly commands responsibility, balance and foresight. Rather, 17:31 teaches: Do not make fear of provision into disbelief in the Provider, and never make innocent life pay the price of economic anxiety. To support families:

• Parents must work.
• Society must build economic opportunity.
• Governments must protect vulnerable families.
• The wealthy must fulfil social responsibilities.
• And believers must maintain trust that Allah's provision is broader than their immediate calculations.

A profound question for modern society

• 17:31 forces us to ask: Do economic systems exist to serve human beings, or do human beings exist to serve economic systems?
• The Qur’anic answer places human dignity first.
• Economics matters.
• Resources matter.
• Planning matters.
• But human life is sacred.

The essence of 17:31

The verse therefore carries three major messages:

• Life is sacred: a child cannot be sacrificed to economic fear.
• Provision belongs ultimately to Allah: our calculations do not encompass the future.
• Human dignity is greater than economic utility: people are not merely mouths to feed or financial statistics.

Its message for our age can perhaps be expressed in one sentence:

When resources become scarce, Islam asks us to solve the scarcity—not to make innocent human life the victim of it.

That is why 17:31, though revealed in response to a practice of ancient Arabia, remains a powerful principle for any civilization tempted to measure the worth of human beings primarily in economic terms. Surah Al-Isrāʾ 17:31 is a powerful declaration that economic fear can never justify the destruction of innocent life:

وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا

“Do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a great sin.” 

Concluding Remarks

This verse hinges on the foundational Islamic principle of family. The husband and wife must plan their family well. Instead of abortions (unless allowed on extreme medical grounds) should not happen. Plan a child when one can and raise it well.  Islam recognizes that financial hardship can be severe, but the answer is support, family responsibility, charity, social welfare, and lawful family planning before conception—not taking the life of a child already born. A newborn has an independent right to life and dignity before Allah, regardless of the parents’ income or circumstances.

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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Islam commands men and women to lower their gaze and protect their modesty

Modesty is defined differently in different cultures, societies and countries. At its core, modesty usually refers to not drawing excessive attention to oneself—especially in appearance, behavior, or self-promotion. When it comes to matter related to modesty, women figure out more than men for their revealing and inviting attires and knocking high heels on the floor attracting attention of the onlookers. It may not be wrong to say that most of the crimes take place due to revealing attire of women than men who generally wear clothes not exposing their bare flesh.  

In Islam, there is much stress on the chastity and modesty -for both men and women. Surah An Nur, The 24th chapter of AL Qur'an gives special importance to modesty and commands both men and women to lower their graze with respect to opposite sexes, thereby protecting their modesty. Herein under we share verses 30-31 which command both men and women separately to protect their modesty:

Surah An-Nur (24:30)

“And O Prophet, enjoin the Believing men to restrain their gaze and guard their private parts. This is a more righteous way for them: Allah has knowledge of what they do..”

• Context of the Verse 
• Surah An-Nūr deals with purity of society—not just outward rules, but also Inner discipline, Social boundaries and Protection of dignity.
• Importantly: This command comes first to men (24:30) and then a parallel command comes to women (24:31)
• Both  these verses act as a comprehensive set of social regulations designed to protect the chastity, honor, and purity of the Muslim community by controlling unlawful sexual desires and the means that lead to them.
• This shows that Responsibility begins with self-control, not blaming others
• What Does “Lower the Gaze” Mean?
• Some may think that men should never look and glance at a woman and living in isolation.
• Remember there are two things: Looking and gazing. Looking is only meant to recognize someone and greeting with good intention. 
• But gazing is often with lustful looks or inappropriate looking. Gazing leads to desires, which can lead to zina. Thus, the restriction is a preventative measure.
• Therefore, men are warned to avoid staring, objectifying, consuming indecent imagery in order to “Guard their as well as that of the females' chastity.”
• Guarding modesty means to protect actions, thoughts, and desires from corruption and not letting evil thoughts coming close or entering one's thoughts.
• The Deeper Meaning
• This verse is about inner اخلاق (character):
• The eye is a gateway to the heart
• What you repeatedly look at shapes, these effect thoughts, desires and behavior.
• That is why Islam addresses the problem at its root - to lower gaze
• Ibn Kathir emphasizes that this is a direct command from Allah to restrain the eyes from looking at prohibited things, particularly women who are not permissible for them (non-mahram). If a person's gaze falls upon something prohibited unintentionally, they should immediately look away. The transgression is looking intentionally and repeatedly. Ibn Kathir quotes a Hadith explaining that the eyes, ears, tongue, and hands can commit their own form of "adultery" (zina) by engaging with forbidden things before the private parts act on it.
• Another enlightened scholars of the Muslim World Sayyid Abul Ala Maududi explains:  
• It is not lawful for a man to cast a full gaze at the other women except at his own wife or the mahram women of his family. The chance look is pardonable but not the second look which one casts when one feels the lure of the object. Prophet Muhammad ﷺ has termed such gazing and glancing as wickedness of the eyes. He has said that man commits adultery with all his sensory organs. The evil look at the other woman is the adultery of the eyes; lustful talk is the adultery of the tongue; relishing the other woman's voice is adultery of the ears; and touching her body with the hand or walking for an unlawful purpose is adultery of the hands and feet. After these preliminaries the sexual organs either bring the act of adultery to completion or leave it incomplete. (Bukhari, Muslim, Abu Da'ud).
• "Guard their private parts": Abstain from illicit sexual gratification and from exposing their satar before others. For males, the satar is the part of the body from the navel to the knee, and it is not permissible to expose that pan of the body intentionally before anybody except one's own wife.

Surah An-Nur (24:31)

And tell the believing women to lower their glances and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment [i.e., beauty] except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess [i.e., slaves], or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allāh in repentance, all of you, O Believers, that you might succeed.

While verse 30 restricts men to lower their gaze and protect their modesty, women in the next verse are asked one added thing: not to expose their adornment. Those who can reflect on these two verses would know that the exposure of body parts of women are more attractive to men and in fact all ills of the society commence from the exposure of women. Let us dwell on this post as explained by eminent Muslim scholar Ibn Kathir:

• Tafsir of Ayah 31: Modesty and Veil for Women And tell the believing women to lower their gaze and guard their private parts..."
• Women's Responsibility: Similar to men, women are ordered to guard their modesty and avoid gazing at men with desire.
• Adornment (Zinah): Women are commanded not to display their beauty or ornaments except for what appears naturally (such as the outer garment or hands/face according to different interpretations).
• Covering the Chest: The verse commands women to draw their veils (khumur) over their chests (juyub) to cover their neck and bosom.
• Exceptions (Mahram): A woman may display her adornments only to close relatives (mahram) who are forbidden to her in marriage (e.g., father, son, brother, etc.), or other women, servants, and small children.
• Walking Modestly: Women are instructed not to stamp their feet to attract attention to their hidden beauty (such as ankle bracelets).
• Tafsir Sayyid Abul Ala Maududi
• The Commandments of restraining the gaze for women are the same as for men. They should not glance intentionally at the other men, and if they happen to cast a chance look, they should turn their eyes away; and they should abstain from looking at the satar of others. However, the Commandments relating to the men's looking at women are a little different from those relating to the women's looking at men. On the one hand, there is an incident related in a Tradition saying that Hadrat Umm Salamah and Hadrat Umm Maimunah, wives of the Holy Prophet, were sitting with him when lbn Umm Maktum, a blind Companion, made his appearance. The Holy Prophet said to his wives: "Conceal your faces from him." The wives said, "O Messenger of Allah: Is he not a blind man '? Neither will he see us nor recognize us." Thereupon the Holy Prophet remarked: "Are you two also blind? Do you not see him?" While it is forbidden for women to sit face to face with men, it is not unlawful if they cast a look at men while passing on the way or see a harmless performance by them from a distance. There is also no hams for women to see the other men in case of real need.
• They should abstain from illicit gratification of their sex desire as well as from exposing their satar before others. Though the commandments for men in this respect are the same as for women, the boundaries of satar for women are different from those prescribed for men. Moreover, the female satar with respect to men is different from that with respect to women.
• The Female Satar ( that is to "concealer," "veil," or "cover")
• The female satar with respect to men is the entire body, excluding only the hand and the face, which should not be exposed before any other man, not even the brother and father, except the husband. The woman is not allowed to wear a thin or a tight fitting dress which might reveal the skin or the outlines of the body.
• The boundaries of female satar with respect to women are the same as the boundaries of the male satar with respect to men, which is the part of the body from the navel to the knee. This does not, however, mean that a woman should appear half naked before other women. It only means that while it is obligatory to keep the part of body from the navel to the knee duly covered, it is not so in case of other parts. 
• "Adornment" includes attractive clothes, ornaments and other decorations of the head, face, hand, feet, etc. which the women usually employ, and is expressed by the modern word 'make-up'. The injunction that this `makeup' should not be displayed before others

Relevance Today: Social Media Reality

Let’s be direct—this verse is extremely relevant today. Today, the access to open ended social media, where men and women can easily interact and converse, which often results in closeness and getting into acts unbecoming. Following matter:

• Constant Exposure
• Social media promotes: (1) Body display, (2) Sexualized content, and (3) Attention through appearance.
• What used to be occasional is now constant and normalized.
• The Culture of Objectification
• Women (and increasingly men) are reduced to appearance and judged by physical attraction.
• This creates: (1) Unrealistic standards, (2) Insecurity, and (3) Loss of dignity.
• Addiction to Visual Stimulation
• Endless scrolling trains the mind to seek stimulation - to lose self-control.
• This weakens: (1) Focus, (2) Discipline, and (4) Spiritual awareness

What the Verse is Addressing

This verse is not just about “looking”: It is about: (1) Respecting human dignity, (2) Protecting the heart from فساد and (3) preventing society from becoming morally chaotic.

How to create a Balance (Very Important)

• This verse does NOT mean: (1) Blaming women for men’s behavior, (2) Ignoring male responsibility, and (3) Policing others while ignoring نفسك
• Instead it starts with: “Tell the believing men…” You are responsible for your gaze first
• The verses apply to both genders, recognizing that both men and women have responsibilities in maintaining a decent society.

Practical Application Today

• Digital Discipline: (1) Unfollow harmful content, (2) Filter your feed, and (3) Be intentional, not passive.
• Lowering the “Digital Gaze” Not just in real life, but also What You (1) Watch, (2) Scroll or (3) Linger on.
• Respect Over Objectification See people as Humans and not as Objects of Desires.
• Internal Awareness:  
• Remember: “Allah is aware of what they do”
• That is even in Private browsing and hidden habits.

A Deeper Reflection

• The verse ends with: “That is purer for them”. Which means it protects your heart, mind and relationships. 
• That is what seems like restriction is actually protection and purification

A Powerful Way to Understand It

In today’s terms, this verse is saying: Don’t let your eyes be controlled by a culture that profits from your ضعف (weakness). Take control of what you consume.

In a world where exposure is normalized, modesty is mocked in the name of freedom and desires are constantly stimulated, this verse stands as a counter-cultural principle:

Final Reflection: Real strength is not in seeing everything… It is in controlling what you allow yourself to see. The Divine commands are clear with respect to gazing other sexes and more so on women not to show their adornment openly for it has very negative fallout. All Muslim men and women must adhere to these commands lest we unknowingly commit sins that are unpardonable, unless sincerely repented.

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. from Al Qur'an:

You may refer to more Selected Verses from Surah 24. An Nur (The Light), already published.

Following referencces may also be consulted for more selected verses from Al Qur'an: 

• 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

The echoes of Polytheistic mindset at the time of revelation of Al Qur'an can still be heard today

Man has always been stubborn and arrogant to challenge any new thing that is tangent to the customs and traditions of his forefathers. That is why whenever a messenger or a prophet was sent to them by the Lord of the universe, they were confronted with extreme hostility. This has been the case with Prophet Noah who despite calling his people to one true God for about nine hundred years finally gave in and asked Allah to send the Divine wrath for those who were heedless to the path prescribed for them by their Creator. And the list is not small. It goes down on and on to every following prophet like Prophets Hud, Lot, Moses, Jesus and even the last of the prophets, Prophet Muhammad ﷺ.

And this rejection to the Divine faith continues till date as many a non Muslims, specially the polytheists of today still continue to raise same objections against Islam as was raised fourteen hundred years ago against Islam and Qur'an when Prophet Muhammad ﷺ extended Da'wah (invitation to Islam) to them. Let us share a verse from Al Qur'an and then expand it to see its closeness to the echoes of the polytheistic mindset still be heard today.

The Verse (Surah 8 Al Anfal :31):

وَاِذَا تُتۡلٰى عَلَيۡهِمۡ اٰيٰتُنَا قَالُوۡا قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَـقُلۡنَا مِثۡلَ هٰذَٓا​ ۙ اِنۡ هٰذَاۤ اِلَّاۤ اَسَاطِيۡرُ الۡاَوَّلِيۡنَ‏ 

(8:31) And when Our verses are recited to them, they say: 'We have heard. We could, if we willed, compose the like of it. They, are nothing but fables of the ancient times.' (Surah Al-Anfal, 8:31)

Historical Context of Revelation

This verse was revealed in Medina, post the Battle of Badr, but it refers to the attitude of the Meccan disbelievers toward the Quran before the migration. And it is interesting to note that the allegations against Islam and Al Qur'an levelled more than fourteen centuries ago are still prevalent and non Muslim continue to label the same allegations as was done by the pagans of Makkah in the times of Prophet Muhammad صلى الله عليه وسلم.

Let us expand this verse for its better understanding.

Who are "they" in this verse?

Refers specifically to the Quraysh leaders such as:

• Al-Nadr ibn Al-Harith
• Abu Jahl
• Umayyah ibn Khalaf

They mocked the Quran when it was recited to them and claimed:

• “We’ve heard it. Nothing new.”
• “We could produce something like this if we wanted.”
• “It’s just old stories, like the ones our ancestors told.”

Why did they say this?

It was a dismissive and arrogant response aimed at:

• Undermining the divine origin of the Quran.
• Avoiding accountability, since accepting its truth would require changing their lifestyle and beliefs.
• Preserving social and political power, which Islam threatened.

Al-Nadr ibn al-Harith, for instance, used to travel to Persia and would come back with fables and tales, saying, “I can tell better stories than Muhammad.”

Explanation of the Verse

•  "We have heard..."
• A sarcastic way of saying, “We’ve heard this already; it’s nothing special.”
• Shows their intellectual arrogance and mockery.
• "We could say something like it if we wanted..."
• This reflects their false claim that the Quran is man-made.
• Yet, despite this claim, they never produced anything like it, even when challenged repeatedly:
• The Quran challenges:
• “Then produce a surah like it...” (Surah Yunus 10:38, also Hud 11:13)
• They failed to respond with anything remotely comparable.
• "This is nothing but fables of the ancients"
• They reduced divine revelation to mere myths or legends, i.e., stories from previous generations with no real authority.
• This phrase was common among Quraysh when denying both the Quran and resurrection.

Relevance to the Present Times

This verse perfectly mirrors the attitudes of many in modern times — especially skeptics, secular critics, and anti-theistic voices — who respond to divine guidance with:

• Dismissiveness toward Revelation
• People say: “We've heard this before,” or “Religion is outdated.”
• They view divine texts as irrelevant, repetitive, or lacking originality, despite not genuinely engaging with them.
• Claiming Human Equivalence
• Some argue: “The Quran is just Arabic poetry,” or “Any intelligent writer could come up with something similar.”
• But no one has met the Quran's literary challenge over 14 centuries — in content, structure, law, theology, and effect on hearts.
• Accusing Islam of Being 'Backward' or 'Mythical': The phrase “fables of the ancients” is echoed today in accusations that religion is based on superstition or ancient folklore, ignoring its moral clarity, transformative power, and intellectual depth.
• Irrelevance of Qur'an with science: This is the most interesting accusation among those, specially the ashiest, who  find "no relevance" of Qur'an with modern day science.
• While this accusation is meaningless for the simple reason that Divine scriptures are meant to guide mankind to true faith and worship of one true God, it may be noted that none of the earlier Divine Scriptures are non-scientific either. So why single out Qur'an only, despite many scientific proofs presented in Qur'an only.
• Qur'an explains in detail the evolution of birth in all its stages, not even known at the time of its revelation. Rather it was many centuries later that medical science progressed to find out what Qur'an said about the stages of childbirth are but true.
• It is Qur'an which told mankind that iron is not native to the earth but it came down from the outer space. Now science has proved its correctness that iron was bombarded on earth in the shape of meteoroids which were detached from the dying stars.
• It was Qur'an which reassured the Rome after their defeat by the Persians that they will regain their lost pride and will be victorious.
• It is the Qur'an which tells us that mountains are like giant spikes that are holding the earth and supporting it, so proved by the science today.
• There are many more examples that can be quoted out of Qur'an about scientific discoveries that came to be true until recently.
• Yet, despite all this knowledge, Qur'an remains a Book of Guidance and not a book of science, so to say.

Key Lessons from 8:31

• Arrogance blinds from truth: Intellectual pride prevents people from recognizing divine guidance
• Claiming false equivalence with revelation: Many still say religious texts are human-made without serious study
• Repeating old patterns of denial: Human skepticism toward prophets and scriptures is a recurring theme
• Importance of sincerity in seeking truth: 
• Truth is not found through mockery, but honest reflection and humility
• The mention of many things only recently found by science to be true and yet not confirming these for sincerity in seeking the truth through Qur'an is lacking.

Final Reflection

Verse 8:31 shows how the same patterns of rejection repeat across time. Whether in 7th-century Mecca or 21st-century secular societies, the human heart often resists what challenges its ego, habits, or worldview.

Yet the Quran continues to stand unchallenged — in its message, beauty, preservation, and power to transform hearts. "This Quran is not such as can be produced by other than Allah..." (Surah Yunus 10:37)

Despite all accusations, it is heartening to note that more and more non Muslims and polytheists of day are reverting to Islam for more one ponders over Qur'an, keeping aside one's arrogance and attachment to one's culture, traditions and faith, the more truth one finds in Qur'an. Those who revert to Islam now know that the misinformation they have been fed with about Islam was not true and was only aimed to keep the world away from Divine truth that Islam and Qur'an teach. Today, Islam is the second religion after Christianity and many researchers believe that by 2050 Islam will be the dominating religions. 

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.

Please refer to our exclusive reference page: Selected verses from Surah 8. Al-Anfāl  - سورة ٱلْأَنْفَال  (The Spoils of War)‎ for verses from this Surah.

You may also 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 |

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

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

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

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

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

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.”

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 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. 

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.

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

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

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

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 | 

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

Follow @IslamUltimate

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

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The Divine Command to establish Prayer and Charity

Qur'an lays excessive importance to As Salat (Prayer) and Charity (both obligatory and voluntary) for prayers establish a one-to-one communication of man with Allah without any need for an intermediary and charity allows help to those who have been given less than the others. There are numerous Ayats in Qur'an where both As Salat and Zakat come together, thus the importance of these acts for a believer.

Today we share the 31st verse of Surah 14. Ibraheem (Abrham) based on the same theme:

قُلْ لِّـعِبَادِىَ الَّذِيۡنَ اٰمَنُوۡا يُقِيۡمُوا الصَّلٰوةَ وَيُنۡفِقُوۡا مِمَّا رَزَقۡنٰهُمۡ سِرًّا وَّعَلَانِيَةً مِّنۡ قَبۡلِ اَنۡ يَّاۡتِىَ يَوۡمٌ لَّا بَيۡعٌ فِيۡهِ وَلَا خِلٰلٌ‏ 

(14:31) (O Prophet), tell those of My servants who believe that they should establish Prayer and spend out of what We have provided them with, both secretly and openly, before there arrives the Day when there will be no bargaining, nor any mutual befriending.

Tafsir Ibn-Kathir: 

Allah orders His servants to obey Him, fulfill His rights and be kind to His creatures. He ordained the prayer, which affirms the worship of Allah alone, without partners, and to spend from the provisions that He has granted them, by paying the due Zakah, spending on relatives and being kind to all others. Establishing the prayer requires performing it on time, perfectly, preserving its act of bowing having humility during it, and preserving its prostrations. Allah has ordained spending from what He granted, in secret and public, so that the people save themselves:

(Before the coming of a Day), the Day of Resurrection, (on which there will be neither mutual bargaining nor befriending.) on which no ransom will be accepted from anyone, if he seeks to buy himself. 

Allah said in another Ayah, (So this Day no ransom shall be taken from you, nor of those who disbelieved.) [57:15] 

Allah said here, (nor befriending.) Ibn Jarir commented, "Allah says that on that Day, there will be no friendship between friends that might save those deserving punishment from it. Rather, on that Day, there will be fairness and justice.' Qatadah said, "Allah knows that in this life, there is mutual bargaining and there are friendships which people benefit from. A man chooses his friends and the reasons behind befriending them; if it was for Allah's sake, their friendship should be maintained, but if it was for other than Allah, their friendship is bound to be cutoff.'' I say that the meaning of this, is that Allah the Exalted is declaring that on that Day, no mutual bargaining or ransom will avail anyone, even if he ransoms himself with the earth's fill of gold if he could find that amount! No friendship or intercession shall avail one if he meets Allah while a disbeliever. 

Allah the Exalted also said:

 (And fear the Day when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.) [2:123] and,

O you believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrongdoers.) [2:254]

Yusuf Ali Explanation:

Putting ourselves back in the position in which the Muslim community found themselves in Makkah just before the Hijrat, we can imagine how much encouragement and consolation they needed from the preaching, the Faith, and the steadfast character of Al-Mustafa. Intolerant persecution was the order of the day; neither the life nor the property or reputation of the Muslims was safe. They are asked to find strength and tranquility in prayer and in helping each other according to their needs and resources.

Here, as elsewhere, "Sustenance" is to be taken in the literal as well as the metaphorical sense. There were many among the Muslims who were poor, or slaves, or depressed, because they were deprived of the means of livelihood on account of their Faith. They were to be fed, clothed, and sheltered, by those who had means. Charity was to be ordinarily secret, so as to cut out all show or parade, and perhaps also lest the enemy should dry up those sources by unprincipled violence; but there must be much that had to be open and organized, so that all the needy could know where to go to be relieved.

The great Day of Reckoning would be one on which all values would be changed. Wealth, as understood in this world, would no longer count. Should we not therefore use any wealth we have in this life, to give here and receive there? Bai includes all bargaining, -barter, purchase and sale, etc. In this world, where wealth has some value, let us spend it and get for ourselves "treasures in heaven." In the next life each man will stand on his merits and personal responsibility. One man cannot help another. Let us here help each other to become true and righteous, so that our personal account may be favourable there.

Tafsir Qur'an Wiki:

In this verse, the Prophet ﷺ is asked to address God’s servants who have accepted the faith. These are the people who will take heed when they are warned against evil. They accept God’s blessings and appreciate them, and will never exchange them for disbelief. The Prophet is to address these people and teach them how to be grateful for God’s blessings. They should express their gratitude through worship, obedience to God and kindness to His servants.

God commands His Messenger to say to those who have attained to faith that they should express their gratitude to God by establishing regular prayer, for prayer is the most express form of gratitude to God. They should also spend in charity out of the sustenance God provides for them, and make such spending both in secret and in public. Secret charity protects the dignity of the taker and enhances the virtue of the giver. This ensures that charity does not become a source of pride and arrogance. Charitable spending in public serves to demonstrate obedience to God’s orders, and provides a good example to others in the community. Both ways are left to the discretion and sensitivities of every believer.

The believers are told to spend on others now so that their balance which is preserved for them increases through gains they make by charitable spending. This they have to do before a day comes when there is no longer any possibility for wealth to grow, or friendship to bring any benefit. What is of benefit to people is only the good works they have already done, for their reward is stored.

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

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.

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.

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

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

For 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.

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