Al Qur’an cautions women not to be soft in speech - lest men with diseased heart take a wrong meaning

The soft voice of a women is always attractive to all men but with a big difference: Men of good character find the softness in a woman's voice as a symbol of her purity, chastity, dignity and good character. But men with diseased heart take the soft voice of a women tempting, luring and inviting. For this very reason, Islam cautions women not to be soft in speech lest men with bad character and mindset with a diseased heart try to take advantage and may attempt undue advances.

Al-Qurʾān: Selected verses from: The 32nd verse of Sürah Al Ahzab cautions women to be careful with the tone of their speech when speaking to non-maḥram men (men whom she can be married to), shared herein under with its context, explanation by eminent Muslim scholars and its relevance in our life today.

For a woman, examples of non-maḥram men include: (1) Cousins, (2) Brother-in-law, (3) Husband’s friends, (4) Colleagues, (5) Classmates, (6) neighbors, and (7) Any unrelated man

The Verse

يَـٰنِسَآءَ ٱلنَّبِىِّ لَسْتُنَّ كَأَحَدٍۢ مِّنَ ٱلنِّسَآءِ ۚ إِنِ ٱتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِٱلْقَوْلِ فَيَطْمَعَ ٱلَّذِى فِى قَلْبِهِۦ مَرَضٌۭ وَقُلْنَ قَوْلًۭا مَّعْرُوفًۭا 

O wives of the Prophet! You are not like any other women: if you are mindful ˹of Allah˺, then do not be overly effeminate in speech ˹with men˺ or those with sickness in their hearts may be tempted, but speak in a moderate tone.

The verse quoted above is originally addresses the wives of the Prophet Muhammad, stating they are not like other women and instructing them to maintain piety by not being soft in speech. This prevents those with diseased hearts from developing improper desires, directing them to speak in a straightforward, honorable manner. 

Before we unpack this verse, let us caution here that some people express the view that since this verse are addressed to the wives of Prophet ﷺ, the injunctions enshrined in it is meant to apply to them only. 

The Qur'anic statement that the Prophet's wives "are not like other women", obviously does not mean that other women may go out alluringly dressed, that they may speak complaisantly to men unrelated to them whereas the Prophet's wives should not do so. In fact, this statement resembles a refined person's telling his children: "Do not use abusive words; you do not belong to a group of vulgar children". No intelligent person will interpret this statement to mean that the person concerned considers the use of abusive words blameworthy only for his own children but not for others' children; that he does not mind if this habit is found among others.

What does this verse mean?

• “Do not be soft in speech”
• The verse refers to: Speaking in a seductive, overly gentle, or suggestive tone
• It does not mean, however, that women cannot speak or must be harsh.. The firmness is the key to the tone.
• Ibn Kathir explains that “Do not be soft in speech” means "Do not make the voice attractive, alluring, or flirtatious." He adds that this part of the verse refers to: Tone, not the act of speaking itself. He emphasizes: Speech should be serious and dignified, not suggestive.
• Al-Tabari adds: "Softness here means intentional gentleness meant to attract attention - that is Not natural kindness, but A tone that may invite wrong thoughts
• “Lest one with disease in the heart…”
• “Disease” here means Lust, Bad intentions and Hypocrisy
• That is Some people may misinterpret tone and develop wrong thoughts
• “Speak in an appropriate manner”
• Women are asked to be Clear, Respectful, and Dignified in order men should get tempted and commit advances.
• Important Context  Although, the verse is directly خطاب (addressed) to the wives of the Prophet ﷺ, but scholars say: The principle applies generally to modesty in interaction

Balanced Understanding Islam does NOT say: Women shouldn’t speak to men, instead interaction should be: Respectful, Professional, and Without flirtation or suggestiveness.

Deeper Wisdom Behind the Verse

• Islam الإسلام protects before harm happens. It doesn’t just forbid actions -but It blocks pathways to temptation. This is called: سد الذرائع (blocking the means)
• Recognizing human psychology 
• Attraction can begin subtly through Tone, Attention and Repetition. 
• The Qur’an addresses early stages, not just outcomes
• Responsibility of both sides
• The verse mentions: “One in whose heart is disease”
• That means Problem is not only speech - But also Listener’s intention
• Balanced Understanding (Very Important)
• Islam’s guidance here is Not Restricting women unfairly
• But Creating a safe, respectful social environment
• Final Reflection 
• This verse asks: “Is my interaction guided by dignity—or by desire?”
• Because Small tones can lead to bigger consequences
• Therefore one must  Avoid Anything that invites misunderstanding or temptation

Relevance Today

In olden times, although there existed no barriers between meeting men and women frequently, after the revelation of above verse, and verses alike, women were cautioned to be restricted to their direct interaction with men. However, in our modern context, the mutual interaction has increased manifold as men and women frequently interact at Workplaces, Social media and Public gatherings.

Thus this verse provides a guidance about Maintaining boundaries and dignity

Application in Today’s World

Let us list down DOs and DON'Ts that allow us the practical manifestation of this verse:

• Workplace interactions
• Allowed: Professional communication, Meetings, collaboration
• Avoid: Flirtatious tone and Over-personal emotional engagement
• Remember: Islam الإسلام promotes: Professional dignity
• Social media & texting
• Today’s version of “soft speech” can include: Flirty messages, Emojis with suggestive intent and Casual intimacy.
• However, the principle still applies: Tone matters—even in text
• Customer-facing roles
• Politeness is required
• But there is a Difference between: Professional friendliness and Intentional charm to attract
• Everyday conversation Mutual gender speaking normally is fine but the interaction should be Clear, Respectful and Purposeful

End Note The verse is about protecting hearts and intentions but not controlling speech harshly. It is about avoiding behavior that can Be misunderstood and Lead to temptation.

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 33. Al-Ahzāb already published. You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For verses on 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.

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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Divine caution for Muslim women for guarding their diginity and modesty

Muslim women are generally portrayed as the most repressive being and Islam is "condemned" for placing more restrictions on women for many rulings are visibly associated with them (e.g., hijab, public modesty, gender interaction). But Islam’s guidance is complementary, not one-sided: Men also have restrictions (lowering the gaze, avoiding free mixing for desire, providing financially, leading families responsibly, etc.), though these may be less visible.

However, the guidelines for women are more noticeable because they involve outward practices like dress and roles in family/public life. It is because Qur’an and Sunnah set rules to preserve human dignity, protect society from corruption, and balance roles. 

Restrictions on both genders serve these aims:

• For men: Stronger emphasis on lowering the gaze, avoiding exploitation, being financially responsible, not abusing power.
• For women: Stronger emphasis on modest presentation and safety in social interactions.

So restrictions are not about limiting freedom, but about protecting individuals from harm and preserving justice, for Islam does not impose “more restrictions” on women out of inequality, but because of the different roles, risks, and responsibilities between genders. Men and women are spiritually equal, but their guidance is shaped according to their nature and context. What looks like restriction is, in essence, a framework of protection and dignity—and men’s responsibilities, though less visible, are equally heavy.

Let’s unpack the 32nd verses from Surah al-Ahzāb in which wives of Prophet Muhammad صلى الله عليه وسلم have been Divinely cautioned to refrain from talking softly to men for such whispering may transmit unwanted signals for men to come closer. Although the subject in the following verse are wives of Prophet Muhammad صلى الله عليه وسلم, yet these are applicable to all Muslim women, as we will discuss later.

The Verse

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا

“O wives of the Prophet! You are not like any other women, if you fear Allah. So do not be soft in speech, lest he in whose heart is a disease should desire, but speak in an appropriate manner.” (33:32)

Note: Herein under, we will only mention the context and its relevance to our present times while unpacking the above quoted verse. Those wanting to know detailed explanation, my refer to Exegesis of Surah Al Ahzab, already published.

1. Context (Asbāb al-Nuzūl)

The command was given during the Madinan period when the Muslim community was growing and women often interacted with men for social and religious purposes. Thus, this verse was revealed specifically addressing the wives of the Prophet ﷺ, who had a unique and elevated status as Mothers of the Believers. Since they were role models, their conduct had to set a high standard for Muslim women.

2. Core Instructions

The verse is divided into three parts:

• Not like other women: Their position demanded higher responsibility, not privilege.
• Guard speech: Avoiding excessive softness, flirtation, or suggestive tones in speech that might stir unhealthy desires in weak-hearted men.
• Speak appropriately: Communication should remain dignified, respectful, and purposeful.

3. Broader Meaning Beyond Wives of the Prophet ﷺ

Although revealed for the Prophet’s wives, scholars explain that the principle extends to all Muslim women:

• The Qur’an often begins with a particular case (Prophet’s family) and then gives a principle for all believers.
• This verse teaches women to balance modesty with dignity in speech, avoiding both harshness and flirtatious softness.

4. Relevance in Today’s World

This verse is highly applicable today, especially in an age of constant communication, workplace interactions, and digital conversations:

• Professional Speech: Women (and men too) should communicate clearly, firmly and respectfully, without suggestive tones or intentions.
• Digital Age: On social media, texting, or calls, modesty in words matters just as much as in physical interaction.
• Preventing Exploitation: Sadly, harassment and objectification are common today. This verse shows Islam’s proactive approach to protecting women’s dignity by setting guidelines for interaction.
• Role Models: Just like the Prophet’s wives were examples, believing women today serve as examples in workplaces, schools, and communities.

Men and women must therefore strike a balance between them to ensure safeguard of dignity and modesty. Herein under are some Examples of Balance:

• Hijab for women ⇢ Lowering gaze for men (Qur’an 24:30–31).
• Women advised to guard modesty ⇢ Men forbidden to exploit or harass (Hadith: “The best of you are those who are best to their women” – Tirmidhī 1162).
• Financial responsibility on men ⇢ Women’s wealth remains fully their own (Qur’an 4:32).

5. Supporting References

• Qur’an 24:30–31: Both men and women are commanded to lower their gaze and guard modesty.
• Hadith: The Prophet ﷺ said:
• “Modesty brings nothing but good.” (Ṣaḥīḥ Muslim 37:9)
• “Every religion has its distinct characteristic, and the distinct characteristic of Islam is modesty.” (Ibn Mājah 4181)

6. Key Lessons for Muslim of the day, specially women

• Islam doesn’t forbid communication between genders but sets boundaries for protection and dignity.
• Both speech and tone can influence hearts; hence, mindfulness in communication is part of taqwā (God-consciousness).
• This guidance fosters safe, respectful, and healthy social environments.

Summary:

33:32 teaches that speech should be dignified and free of suggestiveness. While addressed to the Prophet’s wives, it applies broadly today, guiding Muslims—especially in mixed settings, workplaces, and digital communication—to interact respectfully and modestly, ensuring protection of hearts and preservation of dignity.

You may refer to more Selected Verses from Sürah 33. Al-Ahzāb already published.

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 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 | Resource References: | 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

Stern Divine Warning: Do not boastfully claim yourselves to be purified. Allah fully knows who are truly Godfearing

Man has been time and again warned by the Lord of the universe, through all His scriptures, that they are always under watch and that He knows what is in the hearts and what is the intention of a man when performing any act. while man has been consistently told about the very many blessings and forgiveness for those who seek so, they have also been warned for not acting to please their Lord while their intentions are not supportive of their intended acts.

Today we share the 32nd ayat / verse of Surah 53. Surah An-Najm which promises Allah's infinite mercy and displeasure:

The Verse:

اَلَّذِيۡنَ يَجۡتَنِبُوۡنَ كَبٰٓـئِرَ الۡاِثۡمِ وَالۡفوَاحِشَ اِلَّا اللَّمَمَ​ؕ اِنَّ رَبَّكَ وَاسِعُ الۡمَغۡفِرَةِ​ؕ هُوَ اَعۡلَمُ بِكُمۡ اِذۡ اَنۡشَاَكُمۡ مِّنَ الۡاَرۡضِ وَاِذۡ اَنۡتُمۡ اَجِنَّةٌ فِىۡ بُطُوۡنِ اُمَّهٰتِكُمۡ​ۚ فَلَا تُزَكُّوۡۤا اَنۡفُسَكُمۡ​ ؕ هُوَ اَعۡلَمُ بِمَنِ اتَّقٰى

(53:32) on those who avoid grave sins and shameful deeds, even if they may sometimes stumble into lesser offences. Surely your Lord is abounding in His Forgiveness. Very well is He aware of you since He produced you from the earth, and while you were still in your mothers' wombs and not yet born. So do not boastfully claim yourselves to be purified. He fully knows those that are truly Godfearing.

This verse emphasizes several key concepts related to sin, repentance, and the knowledge of Allah. Let’s break it down:

Key Themes of the ayat / verse

This verse can be broken down in two parts: Mercy and Warning for boasters.

• Avoidance of Major Sins and Immoralities:
• The verse speaks of people who avoid major sins (kabā’ir) and immoralities (fahshā’). Major sins are those whose prohibition is clearly stated in the Quran and Sunnah (e.g., polytheism, murder, theft, adultery, etc.), while minor sins are those which may not lead to eternal punishment if repented for.
• Avoiding major sins is emphasized as a virtue, and those who do so are rewarded with Allah's forgiveness.
• Commitment of Slight Sins:
• The verse acknowledges that even the righteous might still commit slight sins (sagha’ir). These are minor infractions, but they don’t necessarily result in severe consequences if one seeks repentance.
• The key here is that minor sins are more easily forgiven, and their impact can be mitigated by good deeds and seeking forgiveness.
• Allah’s Forgiveness:
• The verse underscores the vastness of Allah's forgiveness: "Indeed, your Lord is vast in forgiveness."
• Allah is capable of forgiving sins, whether they are major or minor, and He is aware of the conditions of His creation — from the moment of conception to how we behave in life.
• That is, the forgiveness for the one guilty of minor sins is not for the reason that a minor sin is no sin, but for the reason that Allah Almighty does not treat His servants narrow-mindedly and does not seize them on trifling faults; if the servants adopt piety and abstain from major sins and indecencies, He will not seize them for their minor errors and will forgive them magnanimously on account of His infinite mercy.
• The Righteousness of Allah’s Judgment:
• This is the the second and the core of the above quoted verse.
• Allah knows us intimately, from the moment of creation to our life on earth. Thus, no one can claim to be pure or perfect; only Allah knows who is truly righteous and who is not.
• That is everyone should realize who they are and what their status is. A creature first created from water and mud and then from a trivial drop of fluid does not deserve to think of himself as an elevated being and demand any privilege. This is said to them because the addressees were the custodians of the House of God and the progeny of Abraham (sws) and Ishmael (sws) and because of this had false notions the way Muslims of today have such false notions. These Muslims by regarding themselves to be a forgiven nation have forsaken all responsibilities related to their faith and deeds.
• This reminds us to avoid pride or self-righteousness, as ultimate judgment rests with Allah alone.

References from the Quran on Major and Minor Sins

1. Major Sins (Kabā’ir):

• Surah An-Nisa (4:31): 
• “If you avoid the great sins which you are forbidden, We will expiate from you your evil deeds and admit you to a noble entrance.”
• This verse speaks about how avoiding major sins leads to forgiveness from Allah.
• Surah Al-Furqan (25:68-70):
• “And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden, except by right, and do not commit unlawful sexual intercourse. And whoever does that will meet a penalty.”
• “The punishment will be multiplied for him on the Day of Resurrection, and he will abide therein humiliated.”
• These verses list some of the major sins, including polytheism (shirk), murder, and adultery.

2. Forgiveness for Minor Sins

• Surah Al-Ahzab (33:5): “Indeed, those who believe and do righteous deeds are the best of creatures. Their reward with their Lord will be gardens of perpetual residence beneath which rivers flow, wherein they will abide forever. Allah being pleased with them, and they with Him.”
• Minor sins are expiated through good deeds and seeking forgiveness from Allah. The believer who strives to avoid major sins is promised Allah’s forgiveness for the smaller missteps.

3. Repentance and Allah's Mercy

• Surah Az-Zumar (39:53): "Say, 'O My servants who have harmed yourselves by your own actions, do not despair of Allah's mercy. Indeed, Allah forgives all sins. Indeed, He is the Forgiving, the Merciful.'"
• This verse stresses that Allah's mercy is encompassing and that no sin is too great to be forgiven if one repents sincerely.

Hadiths on Major and Minor Sins

• 1. Hadith on the Avoidance of Major Sins:
• Sahih Muslim: The Prophet Muhammad (PBUH) said: “Whoever avoids the major sins and immoralities, Allah will forgive his minor sins."
• This Hadith clearly ties forgiveness of minor sins to the avoidance of major sins.
• 2. Hadith on the Expiation of Minor Sins:
• Sahih Bukhari: The Prophet (PBUH) said: “When a servant of Allah commits a sin, a black spot is placed upon his heart. If he repents, stops sinning, and seeks forgiveness, the heart is polished clean; otherwise, the spot increases until it covers his entire heart.”
• This hadith highlights that minor sins can lead to spiritual impurity, but with repentance, they are expiated.
• 3. Hadith on Purification of the Heart:
• The following hadith is for those with corrupted hearts.
• Sahih Muslim: The Prophet (PBUH) also said: “Beware! There is a piece of flesh in the body, which, if it becomes good (reformed), the whole body becomes good; but if it becomes corrupt, the whole body becomes corrupt. That piece of flesh is the heart.”
• This illustrates the central role of the heart in both the avoidance of sin and the attainment of forgiveness. A sincere heart leads to the avoidance of major sins and repentance for minor ones.

Lessons from 53:32 and Other References

• Importance of Avoiding Major Sins: The verse teaches us to avoid the major sins, which are clearly forbidden in Islam. These sins have serious spiritual consequences, and avoiding them is a mark of a righteous person.
• Allah's Mercy: The vastness of Allah’s forgiveness is emphasized. Even if a person commits minor sins, they can always seek forgiveness, and Allah will forgive those who are sincere in their repentance.
• Humility and Purity of Heart: The verse ends with a reminder not to claim purity for oneself, as Allah alone knows who is righteous. This teaches humility, recognizing that only Allah can judge the purity of one’s heart.
• Forgiveness through Repentance and Good Deeds: Minor sins can be forgiven through repentance and good deeds. The Quran and Hadiths encourage maintaining good character, praying, fasting, and giving charity to purify the soul.

In conclusion, Surah An-Najm (53:32) is a reminder of the importance of avoiding major sins, the vastness of Allah’s mercy, and the need for humility. It ties closely with other Quranic verses and Hadiths, reinforcing the concepts of repentance, spiritual purification, and avoiding self-righteousness.

The verse also warns those who do good deeds of charity, chivalry and acts that are expressive of outwardly humility and kindness while their hearts are corrupted. Here they are reminded that Allah is well aware of what resides in one's hearts and for what reason they do good things. If intentions are pure, the reward will be enormous. But if intentions are otherwise, remember Allah cannot be deceived.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

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Believers! Do not go near ADULTERY [Zināʾ (زِنَاء)] because it is blatant lewdness and a very evil path

One of the oldest recorded sins is adultery, an act when man and woman indulge into sex outside their marriage. The word adultery is from adulterāre (“to pollute, defile, commit adultery”), a word formed ultimately from the Latin elements ad- “to, near” and alter “other.” That is polluting an otherwise scared relation between man and woman by defying all noble norms of the society and Divine Commandments as contained in all Divine religions. In simple words, adultery is the "voluntary violation of the marriage bed." That is, it destroys the sanctity of the bedroom, meant exclusively for husband and wife.

In Islam, Adultery is known as Zināʾ (زِنَاء) referring to unlawful sexual intercourse. According to traditional jurisprudence, zina can include adultery, fornication, prostitution, rape, sodomy, incest, and even bestiality. All such forms are strictly forbidden in Islam and sever punishment are prescribed in the Islamic law for unlawful sex destroys and compromises the very moral fiber of the inter personal relations and society as a whole.

While the menace of adultery is widespread in the non-Muslim countries, where even boys and girls indulge in this heinous act of lewdness even in their early teens, this menace is also creeping in to Muslim societies as well in the name of liberalism. Parents feel helpless to harness their children against this menace and stop them from falling into a depth of lewdness and evil ways.

In order to create awareness against unlawful sex outside marriage, today we share the 32nd verse of Surah 17. Al Isra (The Night Journey), also known as Bani Israil (The Children of Israel) which warns the believers even not to go near adultery, what to talk of committing the actual act:

وَلَا تَقۡرَبُوا الزِّنٰٓى اِنَّهٗ كَانَ فَاحِشَةً  ؕ وَسَآءَ سَبِيۡلًا‏ 

(17:32) Do not go near adultery because it is blatant lewdness and a very evil path.

"Do not even go near fornication." This commandment is meant both for individuals and society as a whole. It warns each individual not only to guard against adultery or fornication itself but against all those things that lead to or stimulate it. As regards society as a whole the commandment enjoins it to make such arrangements as prevent adultery and eradicate the means and stimulants that lead to adultery. Therefore, society should employ all those legal and educative means that help develop such an environment as preventing and eradicating indecency.

Finally, this article formed the basis of laws and regulations of the Islamic system of life. In order to fulfill its implications adultery and false accusation of adultery were made criminal offenses: regulations about "Purdah" was promulgated: the publication of indecent things was banned and drinking of intoxicants was made unlawful: restrictions on music, dancing and pictures which are conducive to adultery were imposed. Then such laws were enacted as made marriage easy, and cut at the root of adultery.

Tafsir Ibn-Kathir: The Command to avoid Zina (Unlawful Sex) and Everything that leads to it. Allah says, forbidding His servants to commit Zina or to approach it or to do anything that may lead to it:

(وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً and come not near to unlawful sex. Verily, it is a Fahishah (immoral sin)) meaning a major sin, (وَسَآءَ سَبِيلاً and an evil way.) meaning, a terrible way to behave. 

Imam Ahmad recorded Abu Umamah saying that a young man came to the Prophet and said, "O Messenger of Allah! Give me permission to commit Zina (unlawful sex).'' The people surrounded him and rebuked him, saying, "Stop! Stop!' But the Prophet said:

(Come close) The young man came to him, and he said, (Sit down) so he sat down. The Prophet said, (Would you like it (unlawful sex) for your mother) He said, "No, by Allah, may I be ransomed for you.'' The Prophet said, (Neither do the people like it for their mothers.) The Prophet said, (Would you like it for your daughter) He said, "No, by Allah, may I be ransomed for you.' The Prophet said, (Neither do the people like it for their daughters. ) The Prophet said, (Would you like it for your sister) He said, "No, by Allah, may I be ransomed for you.' The Prophet said, (Neither do the people like it for their sisters.) The Prophet said, (Would you like it for your paternal aunt) He said, "No, by Allah, O Allah's Messenger! may I be ransomed for you.' The Prophet said, (Neither do the people like it for their paternal aunts.) The Prophet said, (Would you like it for your maternal aunt) He said, "No, by Allah, O Allah's Messenger! may I be ransomed for you.' The Prophet said, (Neither do the people like it for their maternal aunts.) Then the Prophet put his hand on him and said, (O Allah, forgive his sin, purify his heart and guard his chastity.) After that the young man never paid attention to anything of that nature.

Muhammad Asad Explanation:

Lit., "do not come near adultery", thus intensifying the prohibition. It is to be noted that the term zina signifies all sexual intercourse between a man and a woman who are not husband and wife, irrespective of whether either of them is married to another partner or not; hence, it denotes both "adultery" and "fornication" in the English senses of these terms.

Yusuf Ali Explanation:  

Adultery is not only shameful in itself and inconsistent with any self-respect or respect for others, but it opens the road to many evils. It destroys the basis of the family: it works against the interests of children born or to be born; it may cause murders and feuds and loss of reputation and property, and also loosen permanently the bonds of society. Not only should it be avoided as a sin, but any approach or temptation to it should be avoided.

Javed Ahmad Ghamidi Explanation:

Until here (that is verses prior to the 3nd verse) the category of directives (justice, goodness and spending on kindred) which the Qur’ān wants its followers to observe are mentioned. From here onwards, the category of directives (lewdness, evil and arrogance) from which it forbids its followers is being mentioned. The first directive mentioned in this regard is that no one should even go near fornication. The reason stated for this is that it is open lewdness and a very dreadful practice. The implication is that no argument is required to prove its awfulness and lewdness. Human nature has always regarded it to be a grave sin and a terrible crime and will continue to do so as long as it does not get perverted. It is an indubitable reality that the institution of family is as essential a need for a person as air and water are. This institution can only sustain on natural feelings and emotions if the relationship between the spouses is permanent. If this aspect is missing, then a society can only consist of a herd of cattle which is devoid of natural and spiritual feelings and emotions; it cannot be founded on a right footing.

Because of this very terrible nature of fornication the Almighty has not merely forbidden it, He has asked us to not even go near it. This means that one should keep away from things that may lead to it or may ultimately entice a person to it.

Tafsir Qur'an Wiki:

“Do not come near adultery. It is indeed an abomination and an evil way.” (Verse 32)

There is a definite link between the killing of children and adultery. We find that the prohibition of adultery here intervenes between the prohibition of killing one’s children and that of killing oneself. This takes into account the link to which we are here referring.

Adultery represents killing in various ways. It is a killing because it wastes life matter as it puts it in the wrong place. It is often followed by a desire to get rid of its natural consequences through abortion or infanticide. If the child is spared and allowed to live, it is abandoned to a life of misery and deprivation, which is a killing in a different form. Moreover, it is a killing of the community because family relations are thus lost, and blood ties are confused. People will have little trust that the children they bring up are their own. Thus, community relations become weakened and the spirit of the community more or less dies.

Adultery may also be described as a killing of the community for a different reason. The ease which it provides for the fulfilment of sexual desires makes marriage a redundant institution, and the family an unnecessary responsibility. We must not forget that the family provides the proper home where the young should be reared, and where sound human nature is consolidated. It is the home where sound upbringing can be ensured for boys and girls alike.

Throughout history, every community that allowed immorality to spread saw its own decline brought about. Some people may feel that this is not true, looking at the fact that Europe and the United States continue to enjoy power despite the fact that immorality is widespread there. Yet the results of such loose morality are now apparent in older nations, such as France. As for new nations like the US, it may take some time yet before such effects are visible. The case is like that of a young man who gives rein to his desire. The effects may not manifest themselves when he is young, but as he grows older, his decline is rapid.

The Qur’ān even warns against ‘coming near’ to adultery, in order to give stronger emphasis that it is something to guard against. Since adultery is committed to satisfying a strong desire, steering away from it is safer. When adultery is made easy, resisting it becomes much harder. Hence Islam takes appropriate preventive measures. It dislikes the mixing of the two sexes where it is unnecessary, forbids that a man stay with a woman in a closed place, and prohibits the indecent appearance of women when they go out or attend social functions. It encourages marriage and recommends fasting for those who cannot marry. It disapproves of all types of barriers that prevent people from getting married such as exorbitant dowries. It makes it clear that no one should ever fear poverty as a result of having children, and encourages its followers to provide help to those who wish to marry in order to preserve their chastity. It also prescribes very severe punishments for the crimes of adultery and false accusations of adultery against others, without providing proper evidence to support the same. Such measures are taken in order to prevent the Muslim community from throwing itself on the slippery road to decline.

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 | 7 |

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.

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Slaying an innocent soul is like slaying all mankind

The post today is specially dedicated in the memory of those countless people killed for not fault of theirs around the world the world. The motive behind these killing may be personal, religious or defending the so-called self-interests, but the end result is that poor and innocent people get killed. Those who organize these killings or are back stage, may never know the grief and void their heinous acts leave behind, leaving mothers mourning. 

This post today is specially dedicated to those innocent students whose school was attacked by a group of religiously motivated fanatics on this day, 16 December 2014, in Peshawar Pakistan. The killers stormed into the school and killed over 150 innocent school children mercilessly by spraying bullets from their automatic weapons. The gory incident till to date makes one shiver of the barbarism of the killers. This post is also dedicated to martyrs of a mosque in New Zealand on 15 March 2019. I wonder if such heartless killers and their masters have ever had sound sleep for their inhuman acts, for which no sane human or religion would subscribe to.

This post is also dedicated to millions of innocent people who died due foreign aggression in their countries and specially those who have been struggling for independence, like people of Indian held Kashmir, Palestine and countries tried to be captured like the Vietnam, Afghanistan, Iraq and Libya.

The 32nd verse, which is about the Decree of Allah regarding the killing of a human being,  commes right after the verses 27-31 that carry the story of Adam's two sons (Abel and Cain). The purpose of mentioning this particular incident is to reproach the Jews subtly for the plot they had hatched to assassinate the Prophet (peace be on him) and some of his illustrious Companions see (n. 30) above. The resemblance between the two incidents is evident. God honoured some of the illiterate people of Arabia and disregarded the ancient People of the Book because the former were pious while the latter were not. But rather than reflect upon the causes of their rejection by God, and do something to overcome the failings which had led to that rejection, the Israelites were seized by the same fit of arrogant ignorance and folly which had once seized the criminal son of Adam, and resolved to kill those whose good deeds had been accepted by God. It was obvious that such acts would contribute nothing towards their acceptance by God. They would rather earn them an even greater degree of God's disapproval.

However, the 32nd verse is not to be restricted to one community only. Its universal applicability stands good even today and killing of innocent people can and should never be justified:

مِنۡ اَجۡلِ ذٰ لِكَ​ ۛ ۚ كَتَبۡنَا عَلٰى بَنِىۡۤ اِسۡرَآءِيۡلَ اَنَّهٗ مَنۡ قَتَلَ نَفۡسًۢا بِغَيۡرِ نَفۡسٍ اَوۡ فَسَادٍ فِى الۡاَرۡضِ فَكَاَنَّمَا قَتَلَ النَّاسَ جَمِيۡعًا ؕ وَمَنۡ اَحۡيَاهَا فَكَاَنَّمَاۤ اَحۡيَا النَّاسَ جَمِيۡعًا ​ؕ وَلَـقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِالۡبَيِّنٰتِ ثُمَّ اِنَّ كَثِيۡرًا مِّنۡهُمۡ بَعۡدَ ذٰ لِكَ فِى الۡاَرۡضِ لَمُسۡرِفُوۡنَ‏ 

(5:32) Therefore We ordained for the Children of Israel that he who slays a soul unless it be (in punishment) for murder or for spreading mischief on earth shall be as if he had slain all mankind; and he who saves a life shall be as if he had given life to all mankind. And indeed, again and again did Our Messengers come to them with clear directives; yet many of them continued to commit excesses on earth.

That is, "Allah enjoined the Israelites to refrain from murder because they were showing the same murderous symptoms as had been shown by the cruel son of Adam. That is why such strict checks on murder were applied." But the pity is that these precious instructions are not found in the present Bible. The Talmud, however, says, "To him who kills a single individual of Israel, it shall be reckoned as if he had slain the whole race and he who preserves a single individual of Israel, according to the Book of Allah, he preserves the whole world." It also says that a judge of the Israelites in a case of murder would warn the witness saying, "To him who kills a single individual of Israel, it shall be reckoned as if he has slain the whole race." 

54This is to emphasize the sanctity of human life: it is essential for the preservation of human life that everyone should regard the life of the other as sacred and help to protect it. The one who takes the life of another without right does not commit injustice to that one alone, but also proves that he has no feeling for the sanctity of human life and of mercy for others. Hence, he is most surely the enemy of the whole human race, for if every individual suffered from the same kind of hard-heartedness, the whole human race would come to an end. On the contrary, if one helps to preserve a single human life, he is indeed a helper of all mankind for he possesses those qualities upon which the survival of the whole human race depends. 

Tafsir Ibn-Kathir:  Human Beings Should Respect the Sanctity of Other Human Beings

Allah says, because the son of Adam killed his brother in transgression and aggression, (كَتَبْنَا عَلَى بَنِى إِسْرَءِيلَ We ordained for the Children of Israel...) meaning, We legislated for them and informed them,

(أَنَّهُ مَن قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى الاٌّرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْيَـهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind.) The Ayah states, whoever kills a soul without justification -- such as in retaliation for murder or for causing mischief on earth -- will be as if he has killed all mankind, because there is no difference between one life and another.

(وَمَنْ أَحْيَـهَا and if anyone saved a life...) by preventing its blood from being shed and believing in its sanctity, then all people will have been saved from him, so,

(فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً it would be as if he saved the life of all mankind.) Al-A`mash and others said that Abu Salih said that Abu Hurayrah said, "I entered on `Uthman when he was under siege in his house and said, `I came to give you, my support. Now, it is good to fight (defending you) O Leader of the Faithful!' He said, `O Abu Hurayrah! Does it please you that you kill all people, including me' I said, `No.' He said, `If you kill one man, it is as if you killed all people. Therefore, go back with my permission for you to leave. May you receive your reward and be saved from the burden.' So I went back and did not fight.' `Ali bin Abi Talhah reported that Ibn `Abbas said, "It is as Allah has stated,

(مَن قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى الاٌّرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْيَـهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind.) Saving life in this case occurs by not killing a soul that Allah has forbidden. So, this is the meaning of saving the life of all mankind, for whoever forbids killing a soul without justification, the lives of all people will be saved from him.'' Similar was said by Mujahid;

(And if anyone saved a life...) means, he refrains from killing a soul. Al-`Awfi reported that Ibn `Abbas said that Allah's statement,

(فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً it would be as if he killed all mankind. .) means, "Whoever kills one soul that Allah has forbidden killing, is just like he who kills all mankind.'' Sa`id bin Jubayr said, "He who allows himself to shed the blood of a Muslim, is like he who allows shedding the blood of all people. He who forbids shedding the blood of one Muslim, is like he who forbids shedding the blood of all people.'' In addition, 

Ibn Jurayj said that Al-A`raj said that Mujahid commented on the Ayah, (فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً it would be as if he killed all mankind,) "He who kills a believing soul intentionally, Allah makes the Fire of Hell his abode, He will become angry with him, and curse him, and has prepared a tremendous punishment for him, equal to if he had killed all people, his punishment will still be the same.'' 

Ibn Jurayj said that Mujahid said that the Ayah, (وَمَنْ أَحْيَـهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً and if anyone saved a life, it would be as if he saved the life of all mankind.) means, "He who does not kill anyone, then the lives of people are safe from him.''

Warning Those who Commit Mischief: Allah said, (وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِالّبَيِّنَـتِAnd indeed, there came to them Our Messengers with Al-Bayyinat,) meaning, clear evidences, signs and proofs,

(ثُمَّ إِنَّ كَثِيراً مِّنْهُمْ بَعْدَ ذلِكَ فِى الاٌّرْضِ لَمُسْرِفُونَ even then after that many of them continued to exceed the limits in the land!) This Ayah chastises and criticizes those who commit the prohibitions, after knowing that they are prohibited from indulging in them. The Jews of Al-Madinah, such as Banu Qurayzah, An-Nadir and Qaynuqa`, used to fight along with either Khazraj or Aws, when war would erupt between them during the time of Jahiliyyah. When these wars would end, the Jews would ransom those who were captured and pay the blood money for those who were killed. Allah criticized them for this practice in Surat Al-Baqarah,

﴿وَإِذْ أَخَذْنَا مِيثَـقَكُمْ لاَ تَسْفِكُونَ دِمَآءِكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُمْ مِّن دِيَـرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ - ثُمَّ أَنتُمْ هَـؤُلاَءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَـرِهِمْ تَظَـهَرُونَ علَيْهِم بِالإِثْمِ وَالْعُدْوَنِ وَإِن يَأْتُوكُمْ أُسَـرَى تُفَـدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَـبِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَآءُ مَن يَفْعَلُ ذلِكَ مِنكُمْ إِلاَّ خِزْىٌ فِي الْحَيَوةِ الدُّنْيَا وَيَوْمَ الْقِيَـمَةِ يُرَدُّونَ إِلَى أَشَدِّ الّعَذَابِ وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَ ﴾

(And (remember) when We took your covenant (saying): Shed not your (people's) blood, nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness. After this, it is you who kill one another and drive out a party of your own from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.) [2:84-85]

Muhammad Asad Explanation:

This moral truth is among those to which the first sentence of verse {15} of this surah alludes [(5:15) People of the Book! Now Our Messenger has come to you: he makes clear to you a good many things of the Book which you were wont to conceal, and also passes over many things...], and its succinct formulation fully explains the reason why the story of Cain and Abel is mentioned in this context. The expression "We have ordained unto the children of Israel" does not, of course, detract from the universal validity of this moral: it refers merely to its earliest enunciation.

(And, indeed, there came unto them) I.e., to the followers of the Bible, both the Jews and the Christians.

(Our apostles with all evidence of the truth: yet, behold, notwithstanding all this, many of them go on committing all manner of excesses on earth) The present participle la-musrifun indicates their "continuously committing excesses" (i.e., crimes), and is best rendered as "they go on committing" them. In view of the preceding passages, these "excesses" obviously refer to crimes of violence and, in particular, to the ruthless killing of human beings.

Yusuf Ali Explanation: 

The story of Cain is referred to in a few graphic details in order to tell the story of Israel. Israel rebelled against Allah, slew and insulted righteous men who did them no harm but on the contrary came in all humility. When Allah withdrew His favour from Israel because of its sins and bestowed it on brother nation, the jealousy of Israel plunged it deeper into sin. To kill or seek to kill an individual because he represents an ideal is to kill all who uphold the ideal. On the other hand, to save an individual life in the same circumstances is to save a whole community. What could be stronger condemnation of individual assassination and revenge?

Javed Ahmad Ghamidi Explanation:

This law has always existed in the sharī‘ah of the prophets of God. The Jews are referred here merely to highlight their callousness and unruliness. This does not mean that this law is specific to the Israelites. Thus, the directive which was given to Noah (sws) in this regard is mentioned in the following words in the Bible:

… And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being. Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind. (Genesis, 9:5-6)

This law shall be explained later at the end of this section of verses. The real philosophy of qiṣāṣ has been alluded to here to explain the gravity of killing someone. Consequently, the duties and responsibilities which this type of murder imposes on us as Muslims can be summed up in the following words of Imām Amīn Aḥsan Iṣlāḥī:

• Firstly, every occurrence of murder should create tumult and commotion in the nation. If qiṣāṣ is not taken from the criminal responsible for it, everyone will feel that he no longer has the protection of the law he formerly had. The law is the protector of all and if it has been violated, merely a single person has not been slain, but the lives of all are in danger.
• Secondly, to search for the murderer is not just the responsibility of the heirs of the murdered person, but is that of the whole nation as it is not that just one life has been taken – rather all the lives have been taken.
• Thirdly, if a person finds someone in danger, he should not ignore the situation thinking that he should not interfere in someone else’s affairs; rather he should defend and protect him as much as he can, even if he has to endure difficulties; for a person who defends an aggrieved and oppressed person, in fact, defends humanity of which he himself is a part.
• Fourthly, a person who hides someone’s murder, or bears false evidence in favour of the murderer or stands surety for him, or gives refuge to him or legally pleads for him, or intentionally excuses him, in fact, does so for the murder of his own self, his father, his brother, and his son because the murderer of one is the murderer of all.
• Fifthly, to help the government or the heirs of the slain person in taking qiṣāṣ is like giving a life to the slain person because, according to the Qur’ān, there is life in qiṣāṣ. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 503)

This verse very clearly states that if a state and the law it follows want to punish a person by death, then it can only be given in the two cases referred to by the verse. Except for these cases, it cannot be meted out for any other crime.

(.. Our messengers came to them with very clear signs; however, in spite of this, there are many among them who transgress in the land) Ie., they have been transgressing bounds before and are doing so now as well and in spite of the fact that the messengers of God have conclusively communicated the truth to them, they are not ready to give up their attitude of rebelliousness and spreading anarchy – an attitude they have always adopted.

Tafsir Qur'an Wiki:

This type of person exists and aggression is committed against peaceful and good- natured people who harbour neither grudges nor ill-feelings towards others. A reminder and a warning may achieve nothing with those who have an evil nature. Adopting a peaceful attitude may not be sufficient to prevent aggression. For all this, the ghastly crime of killing one person is considered so grave and so sordid that it is equated with the crime of killing all mankind. On the other hand, efforts to prevent killing and to spare the life of one person are considered a great action, equal to saving all mankind. The law given to the Children of Israel included this principle which equates the life of any human being with every life. The right to live is applicable to all. Hence, killing one person is an aggression against the right to live in which all people stand equal. Similarly, preventing murder and sparing the life of one person, either through defending the would-be victim or inflicting the death penalty on the killer in order to prevent the murder of another, is to save the basic right of life applicable to all.

It should be clarified here that this rule applies to people in the land of Islam, whether Muslim or not, as long as they are living under the rule and protection of the Islamic authority. As for those who are in a land hostile to Islam, neither their lives nor their properties are protected unless they have concluded a peace treaty with the land of Islam. This legislative rule should be well remembered. We should also remember that the land of Islam is that in which the rule of Islam prevails and Islamic law is implemented. The hostile land is that which does not implement Islamic law.

God has decreed this principle for the Children of Israel, because at that time, they were the recipients of Divine revelation and, as such, they represented the land of Islam as long as they implemented the law of the Torah in its fullness, without any distortion. But the Children of Israel exceeded their limits after God’s messengers came to them with clear proof of the truth. Ever since the time of the Prophet Muĥammad (peace be upon him) many of them continue to commit excesses of all sorts. The Qur’ān records against them these excesses as well as the fact that they have no argument to justify their errors: “Our [i.e. God’s] messengers brought them clear evidence of the truth, but despite all this, many of them continue to commit all manner of excesses on earth.”

What excess is greater than distorting or ignoring God’s law? This explained, we need to point out that God has made the perpetration of corruption on earth similar to murder: the perpetrator is put to death because he has forfeited his right to live. The security of the Muslim community in the land of Islam and maintaining law and order within the system which gives the Muslim community the sense of peace and security are essential in the same way as the safety of individuals, if not more. Indeed, the safety of individuals cannot be guaranteed unless the security of the community is achieved. There is also the added reason of protecting this distinguished type of community and providing for it all guarantees of stability and continuity so that its people may carry on with their promotion of a better standard of human life. It is perhaps appropriate to mention here that this community provides to all mankind the guarantees necessary for the promotion of life, helps everything good to flourish and repels all evil. Its prime purpose is prevention, but it also administers the proper remedy for what could not be prevented. It removes every cause tempting human being to lean towards evil and aggression. When it has done all this, anyone who threatens the security of this community is an evil element and should be removed unless he returns to his senses.

Now you may listen to the following short clipped video to explanation of the aforesaid 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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